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Some of tiie Wisdom Within. Certairi Selected 

Masnoon Duaas 


An apt opportunity this is, to 'introduce' Hazrat Moulana Shah 
Abdul Hamid Saheb (ff&.>ssb). As the clichee goes before many 
a bayaan, when Hazrat Moulana Saheb is being introduced, 
the Aalim or speaker introducing Hazrat Moulana states that 
Hazrat Moulana "needs no introduction." This indeed is a fact, 
a clichee'd fact. Please Dear Reader, please, look a little closer, 
for your own good. Particularly those of us who live in close 
prcodmity to benefit from Hazrat (nfa&sb). What introduction 
can this lowly servant give of such a luminary of our times? This 
humble servant has extracted one of numerous views and opinions 
of great Ulema from abroad, who have recognised the calibre 
of Hazrat Moulana Abdul Hamid Saheb (fa/.^b), and, who 
in turn, is introducing Hazrat Moulana to us. 

The following introduction is that of Hazrat Moulana Muhammad 
Haneef Jaalandri Saheb (M/.^sb), who has written the following 
article in a monthly newsletter entitled AL KHAIR, which is published 
and distributed by Madrasah Khairul Madaaris, Multan, Pakistan. 
This article was read by Hazrat Moulana Abdul Hamid Saheb' s 
Sheikh, Aarif Billah, Hazrat Moulana Shah Hakeem Muhammad 
Akhtar Saheb (rf&.c^'lj), who sent a photocopy of this article with 
Qari Yaqoob Saheb (M/.^sb) of Rustenburg. The author of this 
article is Hazrat Moulana Muhammad Haneef Jaalandri Saheb 
({?&.>zsb), who is the principal of Khairul Madaaris. Hazrat 
Moulana Muhammad Haneef Saheb (fas.izsb) is the son of Hazrat 
Moulana Khair Muhammad Saheb [fa/.&sb), who was not only 
the founder of Khairul Madaaris, but also a select Khaleefa of 
Hakeemul Ummat, Mujaddide Millat, Ashraful Ulama, Hazrat 
Moulana Ashraf Ali Thaanwi (Jcjbltzfj). The article is written in 

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Urdu, and a direct translation of this article is scripted on the 
following page. 

Three or four days had passed in doing various duties. I was 
also occupied by sometimes giving a few lessons and informal 
talks by request. 

I had the fortune of arriving at the highly recognised, and 
distinguished Institute, Madrasah Arabia Islamia, in Azaadville 
(Johannesburg), South Africa on Tuesday, the 8th of July, 1997. 
As I reached South Africa, my intention was to visit this institute. 
However, as they were having their vacation break, I got delayed. 
I have heard a lot about this institute, and the respectable name 
of its founder and principal, Hazrat Moulana Abdul Hamid Saheb, 
in Pakistan. Some Ulama had especially requested that I convey 
their Salaams to Hazrat Moulana Abdul Hamid Saheb. I too, 
had a great desire to meet the aforementioned Hazrat Moulana. 
Anyway, when I phoned, Hazrat Moulana's friendliness and 
sincerity was beyond my expectations, and Hazrat Moulana 
invited me to the Madrasah, and for supper. Subsequently, at 
about Maghrib time, as we were approaching the Masjid, from 
a distance, I saw a beautiful, and magnificent building which 
portrayed the dignity of Islam, and this, in a non-Muslim country. 
I saw many such institutions in South Africa, all of them are 
praiseworthy, and in line with religious conformity. However, 
this institute stands out. I performed my Maghrib Salaah in 
the Jaame Masjid of this institute. It was filled to capacity with 
students from the Madrasah, and it is a very beautiful and vast, 
spacious Masjid. 

After performing my Maghrib Salaah, I met Hazrat Moulana 
Abdul Hamid Saheb (l$ikjU), the principal, and founder of this 
institute, for the first time, and I expressed to Hazrat Moulana, 
that I desired to meet him for some time now, as I had heard a 
lot about him. Hazrat Moulana then replied, "After having seen 
me you must have regrets, as I am not in person, as what you /i 

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might have heard, or imagined me to be. I am but an ordinary 
person." Hazrat Moulana's reply has not terminated my 
astonishment, and until today these words still echo in my ears. 
Hazrat Moulana's humility and self-annihilation is inherent 
to such an extent, that this great servant of Allah, and Aalim 
of Deen thinks nothing of himself. 

I immediately replied that Hazrat Moulana in his personage 
superseded whatever I heard, or imagined him to be. 
"Shonidah ke bawad maawinde deedah." 2 

The house is a short distance from the Masjid. Our discussion 
continued while we had our meals. Hazrat Moulana with perfect 
affedion added that as long as I am going to be in Johannesburg, 
I should be his guest. Subsequently, I accepted Hazrat Moulana's 
invitation and agreed to stay at the Madrasah for a few days. 
Seeing that I have a preference to staying in a Madrasah, the 
environment is familiar and intimate, and listening to the 
Qur'aan Shareef, and the Hadith of Rasulullah (iy<^<iilL) ' s 
an added blessed opportunity. 

This Madrasah is a great Deeni institution. There are more 
than four hundred students studying in this Madrasah. Apart 
from local students, there are the students from the west, 
Africa, as well as Arabia, who are studying at this institute. 
Initally, conversant study medium is English, the medium is 
then later changed to Urdu. Apart from Hifzul Qur'aan Shareef, 
lessons are catered for in Hadeeth Shareef right until the 
final stage of Aalim graduation. There are great and reputed 
Asaatiza (tutors), who are fulfilling their duties to completion 
by tutoring the students in this institute. Apart from the tutoring 
(Taaleem) facility, the students are guided in right living, and 
social and general etiquettes, spiritual nurturing (Tarbiyat). 

1- Throughout this article, Hazrat Muhammad Hanif Saheb (^/.es\>), with 
humility, refers to himself as Ahqar, meaning non-entity. 

2- A Phaarsi quote equivalent in meaning to "Seeing is believing, hearing is 
deceiving Jj ' 


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Seeing the students, I became envious. They wore Amaamas 
which conformed to Sunnat. Their dressing was in line with 
Shariat. Ali the students were found to congregate for Salaah 
with Jamaat before Takbeere Ula. In my opinion, the Madaaris 
of Pakistan should also give Tarbiyat (spiritual nurturing) 
preference to Taaleem (education). These days, this aspect 
requires greater attention. I stayed here for four days. Hazrat 
Moulana Abdul Hamid Saheb was extremely hospitable. 

Hazrat Moulana's allegiance (Bay'at) connection is with the 
Khaleefa of Hazrat Moulana Abrarul Haa Saheb (Ms.&sb), 
(Khaleefa of Hakeemul Ummat Thaanwi), Hazrat Moulana 
Hakeem Muhammad Akhtar Saheb (, t gil?la) (Karachi), has 
also given Khilaafat to Hazrat Moulana. Hazrat Hakeem 
Saheb (^^jc^bj's grace is clearly visible in South Africa. Many 
leading Ulama are Mureeds and Khulafaa of Hazrat Hakeem 
Saheb (fi&.tzsb). In each city, the Ulama and people in general 
have a connection with Hazrat. It wouldn't be untrue if it were 
said that at this time in South Africa, the largest gathering of 
adherents and associates belong to Hazrat Hakeem Saheb 
(fas.tzsl)) . Hazrat Hakeem Saheb (L$kl*) is a prominent 
member of the advisory board of the Karachi Madaans, Multan 
and the Khairul Madaaris looks upon Moulana Akhtar Saheb 
(ff&.&'b) with great affection. Hazrat always cherishes us with 
his compassion and Duaas. 

In my travel to South Africa, among those people who had 
hosted me, Hazrat Moulana Abdul Hamid Saheb's name comes 
foremost to mind. Words do no justice in expressing my thanks 
to the kindness and affection he has shown me. I will never 
forget the hospitality and affection I got from Hazrat Moulana. 
The aforementioned Moulana has a temperament in which is 
combined knowledge and practice, he is a man of piety, humility, 
simplicity, good character, compassion and hospitality. Hazrat 
Moulana is a living example of sincerity, Godliness, and the 
simplicity of our pious predecessors. Hazrat Moulana has 
, Mureeds also, Masha-Allah in adequate numbers. , 

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(From The Compiler) 

This servant begins with continuous Shukr (thanks & appreciation) 
as well as all praises to his Beloved Creator, Allah (ifMj&f. j), and 
abundance of Durood upon our Beloved Nabi-e-Kareem (-^^jc^ilL^). 
This Kitaab has been compiled from Majaalis that were conducted 
after 'Asr, to before Iftaari, during the blessed month 
of Ramzan over twelve consecutive days.l am humbled that my 
Beloved Peer-o Murshid, Hazrat Moulana Shah Abdul Hamid 
Saheb (Aazaadi Adaam-Allahu Fuyudh Ahum W a Ataa-Allahu Umrahum) 
has afforded me the opportunity of compiling this Kitaab. 

The Laqab (title), "Aazaadi" is very appropriate in two aspects. 
Firstly, as the Sahaba (fTJMtj"j) were given titles from where they 
had resided. An example of this is of Hazrat Abu Zarr Cifaari 
(jrjjljj) wr| o came from Ciffaar. Hazrat Salman Phaarsi came 
from Persia, hence his title "Phaarsi". This practice continued 
fhrough the history of Islam to our latter day Ulama. Hazrat Moulana 
Ashraf Ali Thaanwi (Jejtlfz?j) resided in Thaana Bhowan. hence 
Hazrat's Laqab is "Thaanwi". Hazrat Moulana Rashid Ahmad 
Gangohi resided in Cangoh, hence Hazrat's title was "Gongohi". 
Hazrat Moulana Shah Maseehullah Khan Saheb Jalalabadi 
resided in Jalaalabad, hence Hazrat's title is "Jalalabadi". 
Hazrat Moulana Abdul Hamid Saheb resides in Azaadville thus 
the title "Aazaadi" is appropriate. 

Secondly, through the Fazal and Karam (bounties and generosity) 
of Allah (Jltojik-*), Allah (^lUsjik^) has gifted Hazrat (fa^sb) 
to us, and through Hazratwala's guidance, assists us to be Aazaad 
(free). Free from the shackles of misguidance, therefore this is 
further appropriate for Hazratwala's Laqab of "Aazaadi". 

Unfortunately justice has not been done to Hazratwala's originally 
conveyed talks in this or any of the other Kitaabs in the series 



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Mawaaiz-e-Hameediyya, as I firmly believed that the first hand, 
heart-to-heart recipient of Hazratwala's talks benefits most, 
and benefits best. However, undoubtedly there is yet much 
benefit to be derived from reading and practicing on 
Hazratwala's advices reflected in this Kitaab. 

All good derived is derived from the Barakat of Hazratwala, 
and all shortcomings must be attributed to the compiler. It is 
hoped that any all shortcomings be highlighted and brought 
to the notice of the compiler for rectification. 

This servant also expresses Shukr to his Ustaad-e-Muhtaram, 
Hazrat Moulana Muhammd Rafeea Motara Saheb [ftx>zsb) 
of Madrasah Arabia Islamia (Daarul Uloom), Azaadville for 
all the handwritten Arabic and Urdu text written for this Kitaab. 
Appreciation is also expressed to all who assisted in the compilation 
of this Kitaab. Your rewards are from Allah (^"*3JIjL«j), and with 
Allah (JlItfJlJL.) alone. 

Boundless Shukr is also expressed to Ahmad Chacha Amejee 
(Dharee Chacha) for his persistance in having this book 
published, as Dharee Chacha insisted that the values of 
these Duaas be made known to as many people as possible. 

(Abu Muhammad) 

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(A Sense Of Knowledge) 

"One day", a Saalik relates, I performed my Zohar Salaah in a 
Masjid, a distance away from the Masjid I normally attended 
for Salaah. Upon leaving the Masjid, as I reached the door, I 
noticed a pair of sandals that looked identical to my Hazrat's 
sandals in the shoe rack. Those acquainted with the feelings 
of closeness and love for their Sheikh will relate to my ecstatic 
feelings that not only did I have the opportunity of performing 
that congregational Salaah with my beloved Sheikh, but also, 
it was evident that he was still in the Masjid. This would afford 
me the opportunity of greeting, and meeting him, and also 
spending time in Nafi et'tikaaf, and also probably listening to 
a few words of advice. So, with a broad smile on my face, and an 
ecstatic, pounding heart, I removed my sandals, and started 
my way back into the Masjid proper. I had hardly taken two 
steps, when I stopped, turned around, wore my sandals and 
proceeded to the car park. You see, although it wasn't directly 
said to me, but I was taught by my Hazrat's actions, that those 
sandals although similar to what my Hazrat wore were not his. 
My Hazrat's sandals would not face the Qiblah neither the toe 
end, nor the heel end due to the respect my Hazrat has for the 
Kaabatullah, a sense of knowing. 

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Some of tiie Wisdotn Within Certain Selected 

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The wisdom as to why Duaas 'do not get accepted', remember, 
Duaas always get accepted, though we don't see them getting 
accepted immediately. What is the wisdom in this? 

Hazrat Moulana Qasim Nanotwi (Jtjlf'zfj) says that many people 
are so sincere in making Duaa with tears, that the smoke of their 
sincerity, and their crying reaches the Heavens. In other words, 
they make a connection with Allah ( J^JlSL- j ) to this extent, 
that the fragrance of the supplication goes beyond the Arsh of 
Allah (^tojlji-*)). However, there is a delay in this supplication 
being accepted. Seeing the delay in this Duaa being accepted, 
the Malaaika (angels) start crying profusely in the presence of 
Allah (JllrfjeL») saying, "O Allah, O Thou Who accept each 
Duaa, and O Pure Being, Whose protection we prepetually 
seek, this servant who is supplicating to You is humbling 
himself, and is in tears, and besides Thee he has no other 
support. Thou givest to the strangers (non-believers). Every 
person who has a hope, has placed his hope in Thee. What 
is Thine wisdom in delaying granting him what he supplicates." 

Allah ( (^Itojlji-j ) replies, "This delay in granting him what he 
supplicates is not due to his lack of appreciation. However, 
I am supporting and making him stronger in delaying what 
he requests because We love the crying of the believer. Tell 
this Mu'min to continue with his crying, I love to hear it. 
This is his great honour. I have placed some need in his 
life, and that has converted his unmindfulness into being 
aware. Had I not placed this need in his life, he would not 
have turned to Me. This necessity has now turned him into 
My 'ally'. If his need is fulfilled immediately, he will go back 
to being unmindful. He will stop getting up at Tahajjud to 
make Duaas and he will stop crying to Me in supplication. 
Therefore leave him for a while. Though he is turning to Me 
with tears, and great sincerity and he is supplicating with a 


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hundred hearts while crying. His bosom is broken, his heart 
in a hundred pieces, and the way he is crying and humbling 
himself, he supposed right thing is to accept and fulfill his 
supplication immediately. However, I am delaying in giving him 
what he desires, because I enjoy his tears and humility. 

An analogy of this is when a grandfather entices his grand- 
children by offering them sweets. If he gives them the sweets 
they desire, they would take the sweets and run off to the 
other children and continue playing. However, if he plays 
around, by offering, then holding it back, they cry more, 
and say sweet words, and do cute actions which makes the 
grandfather enjoy this playful treat. Therefore, the grandfa- 
ther will tease the child, and play with him, trying to keep 
the child close to him for as long as possible, so that he could 
savour the pleasure of enjoying the company of his beloved 

In the same way, when the Mu'min is crying, and talking to 
Allah (JlUJjik-*), Allah {J^jk^,) enjoys it, and if Allah 
(J"«JJIjL-j) grants the Mu'min what he requires, the Mu'min 
will run away having got what he wanted. Allah (J^Jbt—j) 
continues explaining to the angels, "...and how he tries to 
fool me (so to say), by saying, 'O Allah, I will never do this 

wrong again, please forgive this Cunah (sin) of mine', 

yet I know he is going to commit that Cunah (sin) again." 
Like the child who tells the grandfather that he wants only 
one sweet, or only one Rand, yet he comes again and again 
for more. Then Hazrat Moulana Qasim Nanotwi Saheb 
(JtjMzfj) continues by giving the following example: Parrots 
and nightingales are closed in cages because they have the 
ability of talking and singing respectively. Therefore, they 
are kept close to their owners for the enjoyment they give. 
However, ravens, and bats are not kept in cages because their 
voices are not beloved to anyone. 

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Therefore, if it appears that Duaas are not being immediately 
answered, do not despair, be happy, Allah ( J^Jbt-j ) is 
enjoying your crying, and Allah (^l^jiw), is also enjoying 
all the promises that are made by you, and the way you talk 
to Allah (iP^JIjL-j) is beloved to Him. That is why He holds you 
closer to Him, and when He gives, how much is given cannot 
be imagined. 

Therefore, may Allah (^tojlk-») give us the Taufeeq (ability) 
to understand these subtleties of Tasawwuf, walking towards 
Allah (J^JIjw), may we understand, that things that cause 
us to become so worried, are the very things that should make 
us feel happy. It is our lack of understanding that causes us 
to get worried. We then wonder if Allah ( J^J&_ j ) loves us, 
and if He does, why is He not answering our supplications. 





the Wisdom Within Certain Selected 

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Some of the Wisdom 
within Certain Selected 


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(Surah Ghaaflr; Aayat 60) 

And your Lord says: "Call on Me; I wdl ansiver your 

(Prayer): but those who are too arrogant to serve Me 

wdl surely find themselves in HcII-in humdiationl" 

Duaa is a great thing which Allah( J^Jbt—j) has given us. By 
Duaa, a person reaches great heights. Our Sheikh (nfa&sb) 
explains the great difference which comes into a person whose 
Islaah (spiritual reformation), and more than that, his Ta'aa\uq 
Ma'Allah (connection with Allah) is made, in poetic form which 
is scripted on the following page: 



Some of tiie Wisdotn Within Certain Selected 

Masnoon Duaas 

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-JM ilattte^JI Some af the Wistlom Within Certain Selcctetl 

Masnoon Duaas 






Arif b illah Hazrat-e-Aqdas Moulana Shah Hakeem 

Muhammad Akhtar Saheb (^^b) 

(T\ Darc raze shariat kholtie he, 

Zubaane 'ishq jab boltie he. 
^-^ ***** 

(2j Khirad mehiva'e'hairat oos zubaa se, 

Bayaan kartie he jo aaho fughaa se. 


(3j Jo lafzo se hoewe zaahir ma'aani, 

Woh paa sakte nahie darde nihaanie. 
^^ ***** 

(4j Muhabbat dil kie kehti he kahaani, 

Kahaa paa'o ge Sadra Baazegha me. 
„^ ***** 

(5) Nihaa jo gham he dil ke haashiye me, 

Magar dolat yeh miltie he kahaa se. 
^^^ ***** 

(6j Bataaoo me mielegie yeh jahaa se, 

Yeh miltie he Khuda ke 'aashiao se. 
_^ ***** 

(7j Yeh miltie he Khuda ke 'aashiao se, 

Duaao se aur oon kie sohbato se. 



(S) Woh Shahe do Jahaa jis dil me aaye, 

Maze dono jahaa se bar ke paaye. 
^— ^ ***** 

\9j Arre yaaro jo khaaliq ho shakar ka, 

Jamaale shams ka noore aamar ka. 

(J0) Na lazzo-t poochho phir zikre Khuda kie, 

Haalawat Naame Paake Kibriya kie. 
„^ ***** 

(llj Yeh dolat darde ahle dil kie Akhtar, 

Khuda bakhshe jise ooska muqaddar. 


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Arif b illah Hazrat-e-Aqdas Moulana Shah Hakeem 

Muhammad Akhtar Saheb (ffc^Wj) 

(lj The secrets of the doors of shariat to open do sway, 

When the tongue of love has something to say. 
, — y ***** 

\2j Astonished at this tongue, is the academic brain, 

Of the discourses it conveys from the heart, with pain. 
^-^. ***** 

(3j Mere words conveyed are apparent with no appeal, 

They convey not the pain that the heart conceals. 

S~*y ***** 

{4j Languages and dictionaries merely offer uiords their meanings, 

Love conveys stories from the heart's crevices with feelings. 

— ***** 

\5) One cannot derive from academic volumes of high literacy, 

The love for Him that exists in those hearts crevices of intimacy. 


\6j But wherein lies this wealth and its acquisition? 

Should I direct you to ivhere it's found, its exact position? 
^^ ***** 

(7j It is acquired from those who hold His love, His affection, 

From their companionship, and from their supplication. 


[8J The King of the universe, in whose heart He places this pain, 

Pleasures greater than both worlds, this heart shall attain. 
^^^ ***** 

\9j O! Friends, the Creator of Sugar's sweetness Who bestotved, 
The heauty ofthe suri, the effulgence ofthe moon He endowed. 

(J0/ Ask not what enjoyment of taking His Divine name does hold, 

The sweetness of the attrihute of His Greatness is untold. 


(Jy This reward, O Akhtar, for those who attain this love, this pain, 
Allah will gift with brilliance their future, a great destiny they 
w UI gain. 


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Expounding a bit on certain aspects of the above poem 
Hazratwaala continues, 


Of the discourses conveyed from the heart ivith pain 

That delievers a discourse, not the tongue, but with the heart 
(the tongue only translates what is in the heart), with the love 
of Allah and whatever comes from the heart of the speaker, 
goes directly into the heart of the listener. Then this discourse 
is from heart to heart. 

This is other type of knowledge which Nabi-E-Kareem (-^siM^») 
has left for the Ummat as well. One type of knowledge is 
Ilm-e-Nabuwwat (c^iCc)- The knowledge, the words of 
Nabuwwat, and one is Noor-e-Nabuwwat {^^j-l), anc ' '* ' s 
this Noor-e-Nabuwwat that goes from heart to heart. Many a 
student takes Ilm-e-Nabuwwat, but unfortunately he does not 
make the effort of acquiring Noor-e-Nabuwwat. Ilm-e-Nabuwwat 
can be acquired from the people who have the Ilm-e-Nabuwwat, 
similarly, Noor-e-Nabuwwat can only be acquired from the 
people who have Noor-e-Nabuwwat. Therefore, it is absolutely 
essential that a person strives to acquire Noor-e-Nabuwwat 
as well, and that goes, not from tongue, but from heart to 
heart, and this is really what a Saalik has to take from his 
Sheikh, the Kaifeeyat (condition) of the heart that Noor which 
is in the heart. So much so, that if the Mureed is in another 
Sheikh's Sohbat (company), listening to another Sheikh's 
Bayaan (discourse), his Tasawwur, his meditation must be 
that he is obtaining the Noor from his Sheikh. A person will 
get his Noor-e-Nabuwwat, which comes from Nabi-e-Kareem 
(•i^iM^>) but there is a channel for it. The rain that comes 
from the rooftop, comes through the gutter, thus we have to 
acquire our Noor-e-Nabuwwat through this means. The crux 
of what is meant in this poem in relation to the topic of Duaa 
lies in the final line, « 

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From His lovers, their companionship, and their supplication. 

This is what I wanted to highlight. From Duaas. In this way a 
person is able to cover his road. It is also one great fuel that 
he has in order to move on this road towards Allah (J^JlJt—j). 
Duaa is a great gift that Allah (iJ^J&^t) has given us, and 
we know that anyone in this world - it can be the dearest 
person - be it a father, husband or whoever, will say, "... ask 
what you want and I will fulfill your request." How much can 
they give? Even if they are really sincere, but their resources 
will become depleted. 

There is nobody in the world who has unlimited resources. Also, 
no matter how much of love a person has, the facet of being 
realistic plays a role. For example, if the head of a house, a father 
has passed away, the uncles or some friends will tell the sons, 
"... do not worry about anything, we are here to see to your well 
being. If there is anything you need, just let us know." In many, 
many cases, upon even the first request for assistance, one 
would feel why did one ask them for assistance. The insult one 
feels, the disgrace upon asking makes one feel that assistance 
should never have been requested. In some cases people might 
assist on one or two occasions, but further than that they 
would apologetically decline to assist. 

A husband who loves his wife immensely would tell her, 
"Whatever you request, make known, Allah ( J^ji^j) has given 
me in abundance, and besides, you are my wife. I will fulfill 
your request." If the wife gets the wrong understanding, and 
the next day she places a long list of her requests forth, like 
a brand new car, or extremely expensive jewellery etc. he would 



the Wisdom Within Certain Selected 

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have to tell her that she had misunderstood what he had 
meant, or if he was literary minded he would put forth the 
following Arabic phrase to her: 

"The talk of night is rubbed out by the day" 

What was said was only "pillow talk" for the night. Some 
excuse or the other would be made to evade the request made. 
However, with Allah (d>jjS\djj), it is different. Allah (jMjlL-.) 
has commanded us to ask. That Daleel (proof) that Allah (^KjIjL-j) 
is Rabb is in the Aayat, "Whatever you want, ask Me." 



Allah has promised in advance 


"I wdl accept your duaas" 

As it appears in the Hadith Shareef, a person's Duaas are 
accepted until he feels and says that his Duaas are not 
accepted. There are different forms by which Duaas are 
accepted, thus one will not necessarily get what was requested. 
In many cases Allah ( J^Jlk—u) keeps the Duaa as a 'storage' 
for the Aakhirat, and when one would see the Duaas which 
were accepted and rewards which were kept in the Aakhirat, 
one will wish that none of the Duaas made were accepted in 
the form of getting what was requested in the Dunya. They should 
rather have been kept for the Aakhirat. Nobody's Duaa is 
rejected. Sometimes it is accepted in the form by which Allah 
(J^JlJL- u) gives something else in place of what was requested. 
What you asked for was not good for you. Your Duaa was 

V *» J 

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accepted, but you are given something else in its place. 
Sometimes the Duaa is accepted in the form that some Museebat 
(problem; calamity) is averted. The Duaa is accepted, but the 
person who makes the Duaa is unaware of its acceptance. 
Sometimes what is requested by means of Duaa is adually granted. 
Therefore Duaa are accepted in various ways. Our Sheikh 
(Ms.Cb) says that when Hazrat Aadam (f^^\) erred, Allah 
(J'WjiJLj) / Himself, taught him the Duaa; 



•• 9S & S }>s -J' -' ' 'A ' ' 


They said: "Our hord! We have wronged our otvn souls: 

If Thou forgive us not and bestow not upon us 

Thy Mcrcy, we shall certainly be lost." 

Our Sheikh (p&.issb) explains, that just like a child who was 
being naughty, or did something wrong, perhaps the parents 
would punish him a little, perhaps without punishment, they 
tell the child, "Ask for Maaf now ... say, 'Forgive me'." When the 
parents indicate this, it means that they will accept the request 
for forgiveness, and they will forgive the child. When Allah 
(JlUJjiSL-.) told us, and through Hazrat Aadam ($0i\), Allah 
( J^Jlk—j ) has taught the whole of mankind that whenever 
you will err, I have taught you the words of how to ask for 
forgiveness, and when you have asked Me, in accordance with 
how I have taught you, with those Royal words, I will accept 
your supplication, I will forgive you. Allah ( Jtoj&.j ) has 
given us the guarantee of acceptance. This is the reason why 



the Wisdom Within Certain Selected 

Masnoon Duaas 

Allah (Ji«J}I«Lj) has given us the words. Our Sheikh (fa.&'b) 
says that Allah (J^jk-s), 

ii J Ji\ jSi (/jjj CL- ^ / 


He voho is the most loved Allah, has bestoived His most 

beloved Nahi-c-Kareem (^^aJwilL»)» the most belofed 

words to keep contaet ivith Him (Allah fHjj) 


(Surah Al Mu' min; Aapat.118) 

So say: "O my hordl grant Thoti forgivness and mercy 
for Thoti art the Best of those tvho show mercy!" 

Allah (Jtejk-s), has taught us to ask thus: O Allah (J^jk^,), 
You forgive me You have mercy You are the best of those who 
show mercy. Further, a Duaa which appears in the Hadith 
Shareef is: 

jS> U&\& jM\ i^L? ^jT jiP i^Oi pQU\ 


"O Allah ( jl^Jlk^.).' You are the Forgiver, 
You love to forgive. Therefore forgive me." 

Every person has something which he loves. Some may love to 
sleep. Some love food. Some love sport. Some love their car. 
Somebody his business, "...O Allah (^^Jljt-j), what You love 
is to forgive. When this is the case O Allah, please do the act 
which you love to carry out,.... forgive me." So Allah (<Jtej&~*), 
has taught us in various forms. The Hadith is also what Allah 
(JitojiJL*) has taught. 

Some of tiie Wisdotn Within Certain Selected 

Masnoon Duaas 

^-t &J ^\ J* d\ * 1&J& Cf &i & J 


(Surah An-Najm; Aayat. 3 & 4) 

"Nor does he say (aught) of (his own) desire. 
It is no less than inspiration sent down to him." 

It is also from Allah (i^j^L*). Kalaam-e-Paak (Qur'aan Majeed) 
is Wahi-e-Matloo, that Wahi which we make Tilaawat of, 
and Hadith Shareef is Wahi-e-ghair Matloo. It is also Wahi, 
but not that which is recited, as we make Tilaawat of the 
Qur'aan Shareef. Therefore, Allah (J^JIjLj) taught us the 
words of requesting forgiveness, which means that Allah 
( ijtej&_4 ) wants to accept our supplication. Allah ( tf "« ! JlJL«a) 
has promised to accept. 

Allah (J^JIjL-j) has taught us so many Duaas in the Qur'aan 
Shareef. In the Hadith, Nabi-e-Kareem (^j^^L,) Allahu Akbar! 
has taught us such Duaas, that a person's mind cannot 
comprehend. (Hence the title of this book -"Some of the 
Wisdotn in Selected Masnoon Duaas" - In fact it was suggested 
that this book be entitled, "The Wisdom in Masnoon Duaas", 
but Allahu Akbar! my beloved Hazrat (fas.^bYs foresight, 
and advice to me at that time - almost three years ago was 
that none can enumerate the wisdom(s) in each Masnoon 
Duaa, thus Hazrat (/^^b)' 's advice was to entitle the book 
as it is entitled - compiler). One of the clear proofs of 
Nabuwwat - that Nabi-e-Kareem (4^4lM was AHah's Nabi " are 
the Duaas that Nabi-e-Kareem (i^JjL,) has taught us, and if 
we understand with the meaning of the Duaa the details, the 
Tashreeh, the explanation of Duaas, making Duaa will become 
a pleasure. Amongst these Duaas which Huzoor (^sieALe) 
has taught us is the Duaa: 


jA^ ^fe «A^ jMfc jA^ 4Mfe jfc 

'TjC "^ ^T ^|^ *5TC ^|^ 'TjC 

M". ^ *%. ^Ifc jii ^ ji*. 

•T* ^l^ 7 't* ^If 't* ^^ *t» 


the Wisdom Within Certain Selected 

Masnoon Duaas 







"O Allah/ I beseecfi Thee /or forgiveness, and well being, 

and perpetual safeguard in the (matters) of my Deen, 

Dunya and Aakhirah." 

Commentary: AFWUN "J& here, is derived from the meaning 

f i 3 * 

of 'Mahwoon' j£», which means to 'Rub Out'. We therefore 
supplicate, O Allah( J^JlJL- u) please rub out, not only my 
Cunahs, but also the evidence of my Cunahs (sins). whenever 
a person commits a Gunah, there are four witnesses. The 
first is the place, the spot on the earth, where there the Gunah 
is committed. That ground will give evidence on the Day of 
Qiyamah of the Gunah committed, as the ground keeps a 
record of all the Gunahs committed upon it. It would give 
evidence to Gunahs, more accurate than the date and time at 
which the Gunah was committed, in fact it will give record to 
the split second. Imam Ghazzali (JtJ))~?j) says, that whenever 
one commits Gunah at a spot on the earth, and one becomes 
conscious of it, one should immediately make some Neki 
(good deed) at that spot. At least pronounce the words of 
Istighfar, so that when the ground gives evidence of one 
Gunah, it would give evidence of one's Neki as well. 

Thus by reading the above Duaa, Allah (^^J^-^) rubs out the 
Gunah, washes it away, destroys it, Himself. Allah (iJ^J^. j) 
does not command the Farishtas (Angels) to destroy the 



Some of tiie Wisdotn Within Certain Selected 

Masnoon Duaas 

evidence, so that, on the day of reckoning, the Farishtas Ihsaan 
(kindness) is not on us in that they could remind us in spite 
of it being Allah (^^J&-^>)'s command, they rubbed our 
Gunahs out for us. Allah ( J^JIjLj) did not keep the Farishtas 
Ihsaan on us either. So much so that on the Day of Qiyamah, 

Hazrat Nabi-e-Kareem (■4a)c4!l ,0 ) wi " say to A" an (tr Us -"^i- 1 ) that 
his Ummat's case be taken by him Hazrat Nabi-e-Kareem (^pcJjilji*) 
'in camera', in private, Hazrat Nabi-e-Kareem (•^jJe.JiL») wouldn't 
want Allah (^"*3JIjL«j) even to know of our misdoings, Allah 
(JlltfJtk^.), Who is Aalimul Ghaib, Allah (jMjik-0 Who knows 
all our faults will say, "O My Nabi (4s^t^Lo) I w iH take their 
case 'in camera' so that even you won't know their misdoing." 

The second is part/s of the body which is/are used to commit 
the Gunah. That is the eyes, the tongue, the feet, the ears etc. 
It is narrated in the Hadith Shareef that people will deny what 
the Malaaika (Angels) have written about the Gunahs they 
have committed, stating that the Malaaika (Angels) were 
biased and unfair, and that they did not commit those Gunahs, 
whatever is written are lies. Allah (^^J&^t) will even accept 
that from His Banda (servant), and Allah (<Jte>j&^,) will remove 
that evidence. Then 

^jJjI U05>Jj f£»1jd1 fJS- psski ^jJ 

AL yowma nakhtimu alaa afwaa heehim 
wa tukallimuna aideehim 

(Surah Yaseen; Aapat 65) 

"That Day sha.ll We set a seal on their mouths. 

But their hands will speak to us, and their 

feet bear witness, to all that they did." 

Allah will put a seal on their tongues, and the tongue won't 
speak anymore. Then their hands, and legs will start speaking, 
and giving evidence of what transgressions this person had 
commited. This person will say; 


Some of t)ie Wisdom Within Certain Selected 

Masnoon Duaas 

(Surah Fussilat; Aayat 14) 

"Why bear ye witness against us?" 

"Why are you giving evidence against us?" When a person within 
the household gives evidence, what is left? If your own accountant 
reports you to the 'Receiver', how can you save yourself from the 
consequences? The person will continue addressing the parts 
of the body, " ... and all the Gunahs I committed were for your 
fun and pleasure." The parts of the body will reply, 

j^a JT $a\ t^iSi &\ U&ii s jlii 


(Surah Fussilat; Aayat 14) 

They will say: "(Allah) hath given us speech, 
(He) Who giveth speech to everything." 

"That Allah has made us speak today, Who has got the Qudrat 
(power) to make anything and everything speak." On the Day 
of Qiyarnah, the first part of the body that will speak is the 
right thigh. It will relate of the Gunahs it had committed. 

However if a person made this Duaa, and regularly, Allah 
accepts this Duaa then the records of these Gunahs are even 
wiped out as evidence from the parts of the body. The evidence 
then does not exist. 

Then, whenever a person commits Gunahs, or even good deeds, 
the third witness to this is the KWaaman kaatibeen, the deputed 
Farishtas (Angels), on the right and on the left. The Farishta 
on the right records all the good deeds, and the Farishta on 
the left records all the bad deeds. The Farishta on the right is 
the Ameer. Whenever a person commits a Gunah, the Ma'moor 
- the Farishta who is under the Ameer, the Farishta on the left 



Some of tiie Wisdotn Within Certoirt Selected 

Masnoon Duaas 

takes permission from the Ameer to note the Cunah committed. 
The Ameer will instruct for the Cunah not to be recorded, lest 
the person would make Taubah, Istighfar, and the person is 
given a chance. However, when a virtuous act is commited, 
the Ameer says; 

"Good actions wipe out bad actions." 

The person commited a good deed thus the bad action ought 
not to be recorded. Or else the Ameer will instruct that perhaps 
the person will make Istighfar and that the Ma'moor should 
wait a while, until the time arrives when the shifts change. 

Therefore, whenever the OO'FU appear it means "...rub out our 
Cunahs." The meaning is wherever our evidence is O Allah, 
You destroy the evidence. 

The forth record of evidence is our Naama-e-A'amaal (Record 
of deeds). The evidence from the ground is transferred or 
'posted' to a 'central records file', where all the records of a 
person are in one place. As in book-keeping, transactions are 
posted from one book to the other, in the same way the deeds 
get posted. However, in the Naama-e-A'amaal, a complete 
record of all the deeds are kept. It is related in the Qur'aan 
Shareef that on the Day of Qiyamah we will be instructed, 



(Surah Al-Isra; Aayat 14) 

It ivdl be said to him: "Read thine (oivn) record: 

sufficient is thy soul this day to make out 

an account against thee." 


Sotne of tiie Wisdom Within Certain Selected 

Masnoon Duaas 

Everyone will be given his own record of deeds ... his scroll 
Now on your own you can decide where you belong. You will 
be able to read what you had done. That is why ... 

r '* ' «\ '& ' 'i* f ~ 


"A person s Maut (death) will come as he lived." 

f . ' ■■ - > 

"... and you will be raised as your Maut had come." 

So our life in th is Dunya is already evidence of what is going 
to happen there. 

Hazrat Mufti Zainul Aabideen Saheb (M/.^sb) says that we 
are walking our Pul Siraat (the bridge of Siraat) now already. 
This is our Pul Siraat. Then there it will just be the physical 
and practical Pul Siraat. Pul Siraat is our Shariat. The extent 
to which we are Paaband on Shariat , is the extent of the ease 
with which we will walk the Pul Siraat. So when a person 
recites the above Duaa he is asking "O Allah! You rub out my 
Gunahs (sins) from all four places where the evidence is kept." 

What is the Supreme or the Appeal Court. They are nothing! If 
a person has a case pending in any of these courts he would 
make Duaa that a fire should destroy the place where the 
records are kept, or that the person in charge of the case 
should die, etc, He is afraid that upon his appearance in court 
all the evidence is going to be presented. Here, Allah has 
given everyone of us the opportunity of making Duaa to Allah, 
that all the evidence which is kept be rubbed out, and Allah 
Himself will rub out and destroy the evidence. So what a Duaa 
we are taught. 


Some of tiie Wisdotn Within Certain Selected 

Masnoon Duaas 

The commentary of the above portion of the Duaa is derived 
as follows: 

"O Allah save us in our Deen from all Fitnah." 

Fitnah, here, means, 


The translation of which is, 

"O Allah save us as far as Deen is concerned 
from all Gunahs (sins)." 

Whatever goes wrong in a person's life is because of the 
Gunahs he committed. Allah (J^J&i^t) says, 

«uIpIjj +ty\ jt,\k> \jjij 


Save yourself from outward Gunahs which are Zaahir and 
Baatina, the hidden Gunahs as well. When a person becomes 
Nek and pious outwardly Shaytaans other attacks starts on him. 
Shaytaan starts attacking his inside now, Maasha'Allah his whole 
outside appearance is according to Sunnat, according to Shariat. 
Salaah is performed on time, Rozas are in his life, everything 
which is good is in his life now, then Shaytaan starts attacking 
him inside now prompting, "... you are very pious, you are very 
good", pride starts coming into the person. He starts looking 
down upon other people, and if a person has one iota of pride 
within himself, with all his Tahajjud, with all his Nawaafil, and 


Sotne of the Wisdom Within Certain Selected 

Masnoon Duaas 

with oli his Ibaadat, Zikrullah, Duaa and Muraaqabaah, this 
one iota of pride enters into a person, then he will not get the 
fragrance of Jannat, let alone be given access into Jannat. 
The fragance of Jannat is so strong, that it reaches five 
hundred years journey outside Jannat. 

Our Sheikh (rf&.c^'lj) says that it is fherefore absolutely important 
for every person to have a Sheikh. If there is a threat of a 
bomb going off in any place, the bomb disposal squad gets 
called in to get rid of the bomb, or else if the bomb explodes, 
it would wreak havoc. 

Similarly, when you have built your structure so well - by bringing 
good qualities in your life - Shaytaan places a bomb in the 
heart. Then you do not need a whole squad of people to 
dispose of the bomb, your Sheikh alone is enough. He will 
dispose of that bomb. That is why a person needs a Sheikh, 
and if a person, in earnestness and seriousness has taken 
Bay'at to a Sheikh, whatever the Sheikh will tell the Mureed 
will not be objected to. If someone else should tell the person 
that he has pride, his pride will increase. The Sheikh will see 
your condition, and according to your nature, he knows your 
'allergic' and how you would react to certain treatments. 

He will know how to treat you and what treatment to give you. 
If he scolds you directly, you might react in a worse manner. 
He will come in a round about way, and remedy your spiritual 
sickness accordingly, and to dispose of that bomb. Otherwise, 
a person becomes pious, and Shaytaan easily misleads the 
person if he does not have a Sheikh. 

This, therefore implies that the person is supplicating that 
Allah ( J^Jbt—j) should protect him/her from all sins, i. e. sins 
of eyes, This, therefore implies that the person is supplicating 
that Allah (tJ^J'tei— «>) should protect him/her from all sins, i. e. 



*Srttei?J Some of t)ie Wisdom Within Certain Selected LKrf^tttv 

Masnoon Duaas 


sins of eyes, the heart, which includes jealousy, thinking 
low of other people etc. Thus, when Allah (J^JlSi— j) protects, 
being saved of these Gunahs will become easy. 

It is very difficult for a person to protect himself. Further 
commentary on this portion of Duaa is, 

"And save us in our body of all Museebat (difficulties) ." 

Sayyeeil Asqaam, which means "terrible diseases" (major 
diseases like heart disease, cancer, and the like). Ailments like 
headaches, flu etc. are not meant, as they come and go. Having 
these minor ailments, in fact, is good. By this, one's Gunahs are 
also forgiven, a person gets chance to think of Allah ( *J\*3j\*t~jt) , 
turn to Allah ( jujlSL-»). 


".... and ivhenever I become di", Hazrat Ibraheem (j^gsl) 
declared, "Allah ( J^JlJLj) cures me." 

(Surah; As-Shu'ara Aayat, 80) 

But O Allah! save us from major diseases, diseases which are 
such that we become dependent on other people, such that we 
become a burden to others, our own lives become heavy upon 
us, O Allah! Save us from such diseases. 

and, HAj\j 

Protect us from great tribulations and trials in our Deen. 


Sotne of the Wisdom Within Certain Selected 

Masnoon Duaas 

The meaning of which is 


O Allah (tjtejfe^. j) save me from people causing me difficulties. 
An example of this is that you are driving in your car, observing 
all the rules of the road. Somebody from the back drives info 
your vehicle, or somebody from the other lane, might have 
fallen asleep, or his tyre burst, and his car collided with your car. 
You were doing nothing wrong, but became the victim of a loss. 


and, Allah ( J^Jlk—u), protect people from me, so that I do 
not cause difficulty to people. 


O Allah grant me these things in all aspects, that is in my Deen, 
in Dunya, and in Aakhira. O Allah! Rub out all the evidence 
of all the Cunahs I committed. When Allah ( J'WjiJL-'O has rubbed 
out the evidence, then on the Day of Qiyamah, there is no 
question that Allah ( tf ' l * s j&_ - ) w j|| as |< y Q u about that Gunah. 
Here is the opportunity that Allah ( J^Jbt—j) has given us. Clear 
your matters. Get all your files destroyed. Ask for Maafee 
(forgiveness), no matter what your Cunahs might have been. 

When Allah (J^jg^) forgives... our Sheikh (^&^b) says 
that one wave of Allah (^^JIjL-jJ's Rahmat is enough to wipe 
out the Cunahs of the entire creation. People picnic on the beach, 
throwing their papers and dirt along the areas that they occupy. 
One wave comes and washes all that was left as residue away, 
and leaves the beach so beautifully clean. In the same way, 
no matter what your Cunahs are, you ask Allah (J'WjiJLj) Maafee, 



vZ3&St*£l\ Some of t)ie Wisdom Within Certain Sdected LKrf^ttt™ 

Masnoon Duaas 

and in one wave of Allah ( J^Jbt—jJ's mercy... all your Gunahs are 
forgiven. The sign that your Gunahs are forgiven is that you 
hate yourself for your past life. "How could I be so stupid... how 
could I have done this?" Once this comes in you, know that 
your Gunahs are made Maaf, and after this, do not remember 
your Gunahs again. Hazrat Moulana Thaanwi (Jcjut^j) says 
we have not been created to remember our Gunahs. We are 
created to remember Allah (J^JlJi— j). So now engage yourself 
in Allah ( J^JlSt— j)'s remembrance. 

Yes, if the time comes when you think that you are a great 
Buzurg, and very Nek (pious), and your needle goes into the 
red again, then remember your Gunahs and come back to 
normal again. Remember your Gunahs at such a time. When 
Shaytaan again attacks you, and places that bomb in your 
heart and causes pride to overtake you, which will destroy you 
if it explodes. Thus, this is one great Duaa which Nabi-e-Kareem 
(•^^jcJjiJ^,) has taught us. Even if it was just for this one Duaa 
we should read Durood Shareef, and make Shukr to Allah 
(iJ^Jbs-j) throughout our lives for having been taught this 
Duaa. Each Duaa is such. 

Another great Duaa which Hazrat Nabi-e-Kareem O^sicJjL») 
has taught us is 








v j / 

-JM ilattte^JI Some af the Wistlom Within Certain Selcctetl 

Masnoon Duaas 

O Allah! I seek protection in You from any and 
all Your Ne'mats being snatched atvay from me. 


We should remember that whatever Fitna or trouble occurs, or 
the Cunahs a person commits, Shaytaan and Nafs are the cause 
of placing the desire to commit the act in a person. Remember 
that these are two enemies that we can't fight on our own. 
You can only gain protection with Allah (^^Jljt-jJ's help. 

The following Ajeeb (amazing) explanation is given with 
regard to Shaytaan by Hazrat Moulana Hakeem Akhtar Saheb 
{fts.^b) , which, in fact is a Mazmoon (subject) of Mullah Ali 
Qari (J*Jilz?j). Most wealthy people in this Dunya, employ 
security means. The type of security measure employed would 
depend on the status, position, and wealth of the person 
concerned. If the security employed were a dog, for example, 
the breed of dog kept would be according to the wealth 
possessed by the master. 

Based on this, a person of little wealth will have a common 
terrier as a watchdog, and a person having great wealth 
would have, for example, a Rottweiler, or Doberman. Allah is 
the greatest, and all wealth belongs to Allah ( \J\*33&~* ) . 
Therefore Allah (J^Jbt—j) has the biggest dog, so to say, and 
that is Shaytaan. 

Allah (J^JIjLj) is not so easy to attain. Therefore, in order 
to reach Allah ( tf ll **.JljL-j), one has to get past Shaytaan. 

However, when a person's house is visited, and there is a dog 
guarding the premises, and the dog is taken on in an effort 
to push him aside to get into the house, it would be inviting 
trouble. There is an easier way of getting into the house without 
the dog posing as a danger. The owner's attention should be 
attracted. Once this is accomplished, the owner will just look 
at the dog, or instruct the dog to go, or tie the dog, and as 

Some of tiie Wisdotn Within Certain Selected 

Masnoon Duaas 

dangerous as the dog might be, once its owner is present, it 
won't pose a danger anymore. 

Similarly, Ta'awwuz is recited, Allah (J^JlJL-^'s attention is 
drawn to us, and we request Allah (J^Jbt-iiCs, protection 
from His 'dog' Shaytaan. We are unable to take on this 'dog'. 
We should request Allah (^^J&-^)'s protection. That is why 
most of the Duaas are initiated by the phrases 


and ^oijPl^il^i 


by which we seek Allah (iP^JIjL-jJ's protection. Therefore we 
should not attempt to fight this 'big dog' of Allah ( J^Jbt—j) 
(Shaytaan), ourselves, he would devour us. He will tear us to 

Thus, we seek protection in Allah (^"*5J|JL«j) from the removal 
of any Ne'mats from us, and the greatest Ne'mat is the Ne'mat 
of Imaan, the Ne'mat of Islam. O Allah never let these Ne'mats 
be removed. Ne'mat of the eyes, Ne'mat of my children, my 
business, my cars, my house, all the Ne'mats Allah ( J**Jj&_, j) has 
given, A person should, in fact be making the following Duaa 
at each moment, "O Allah, I seek Your protection, that none 
of the Ne'mats You have bestowed upon me be taken away 
from me." ^ , 


The word AAFIYYAT (peace) has already been discussed in 
the commentary of the previous Duaa, which means AAFIYYAT in 
body, AAFIYYAT in life, AAFIYYAT from Cunahs, AAFIYYAT in Dunya, 



Some of the Wisdom Within Certain Selected 

Masnoon Duaas 

AAFIYYAT of deen....the commentary of this is O Allah, I seek 
protection in You that my AAFIYYAT be changed. As generally 
everything is in order at home, in the business etc. Thus, in 
this Duaa we supplicate that all the AAFIYYAT, which is also a 
Ne'mat, which we experience not to be converted. There is a 
difference between ZAWAAL-E-NE'MAT and TAHAWWUL-E-AAFIYYAT. 
The difference, which Mullah Ali Qari (Jtjil-^j) has explained, 
is that though the two sentences and the two Duaas are very 
similar, in ZAWAAL-E-NE'MATIK, the meaning is that protection 
is sought in Allah ( tf "* J j6L«j) from any Ne'mat being taken 
away, but no problem takes its place, and TAHAUWWAL-E- 
AAFIYYATIK means that protection is sought in Allah (^KjIjL-j) 
from a Ne'mat being taken away, and that a problem, a 
difficulty is also experienced together with the loss of the 
Ne'mat. For example, with regard to ZAWAALE NE'MATIK, If 
one is driving a car, and the car gets stuck. Here a Ne'mat is 
taken away. One's transport, one's ease, comfort has been 
taken away. Once the car is repaired one would be back on 
one's way. However, with TAHAWWALI AAFIYYAT, an apt example 
would be that one drives into another car, causing an accident, 
one's own car would not be mobile. and one had to carry the 
burden of someone else's vehicles immobility and repair as 
well, thus one has an extra 'headache' as well. Therefore by 
making this Duaa, one requests for the protection of a Ne'mat 
being taken away, and it should not happen that one would 
do something from which should stem additional problems. 

> 'i , , - '■ - 


One aspect here is Ne'mat with a 'noon'and an 'ain', and 
another aspect is Niamat with a 'Noon' and a 'Qaaf. Ne'mat is 
a mercy of Allah (J^jiJLj). Niqmat is an Azaab from Allah 
(u'KjIjL-j), and an Azaab of Allah (^^Jlk-^) which comes 
suddenly. In some instances one can see the Azaab of Allah 
(tpWjl*4_ u), Niqmat coming. If a person has Deen in his life, he 

V— «, J 


Some of tiie Wisdotn Within Certain Selected 

Masnoon Duaas 

will notice that things are not going right. Upon reflection 
he will contemplate "... why am I not getting my Takbeere Ulaa 
for Fajr Salaah?' or "... why am I not getting my Salaah with 
Jamaat?" This person will see that problems are coming 
into his life. It isn't just that he is sleeping late and that he is 
tired, there is a definite lack of urge in making Ibaadat. If Taubah, 
Istighfaar is not made, and attempts are not made to correct 
his life, it will be like dirt in a fuel line that whould cause a vehicle 
to occasionally get stuck here and there. 

However, it will eventually get stuck at a crucial time, probably 
in a dangerous place, without being able to start again. Therefore 
this should be fixed immediately. Similarly, when a person 
notices that problems are becoming prevalent in his life, and 
these problems first appear in a person 's Deeni life, then they 
come into our Dunyawi life. It is only when these problems come 
into our Dunya, that we start wondering what had happened. 
Allah ( J^JlSw) gives us enough warnings. 

This Duaa pleads to Allah dy^JlJi—j) to protect us from His 
sudden Azaab. Without warning everything just explodes into 
problems, everything around just becomes dark, and there 
are sudden problems. Problems like losing one's family, losing 
one's children, losing one's business, losing one's job, one 
becomes extremely ill, in hospital, and no one comes to visit 
one, nobody even asks your condition. This Duaa pleads for 
FUJAA ATI NICJMATIK, protection from the Azaab (punishment 
of Allah (Jtej&~>). 

, 'CU ... a^ptj 


And save me from all those things that displease You O Allah! 
An example of this is when Hazrat Sufyaan-e-Thauri (Jtjltzfj) 
once related to his friends that he committed a Cunah on 
account of which, for five months Allah (J^Jbt— j) deprived 




= ^9L^jS^StiLiiA Some of tiie Wisdoin Withhi Certain Selected 

Masnoon Duaas 

him of Tahajjud Salaah. Everyone pondered what this Cunah 
was that this great Imaam had committed for Allah (i^^Jlk-a) 
to have punished him in this way. He related that his Cunah 
was that he saw somebody crying, and in his heart he thought 
that this person was pretending to cry, he was not genuine, not 
sincere in the shedding of his tears, he was just crying as a show 
for people to see. 

Thus, these are the sort of things that displease Allah 
( (^Itojlji-*! ) . We don't realise this as a means of Allah 
(J^Jbi-jJ's displeasure. Let alone us thinking bad of people, 
it is a pleasure and a joy for us in our times to make Cheebat 
(backbite) about others. If we know of anyone's fault, we 
magnify it before letting others know about it, and if there 
isn't a fault we make false accusations about others. When 
just the thought by Sufyaan Thauri of a person not being 
genuine had caused the loss of five months of Tahajjud 
Salaah, then we should understand why there is no Deen in 
our lives, why there isn't Salaah, Roza. Where or when will 
Nawaafil, Duaa, crying in the Duaa, Zuhad, and Taqwa come 
in our lives when we are involved in much worse. Therefore 
by reciting WA JAMEE'I SAKHATIK we ask that Allah (JUJj&h) 
save us from all things that displease Him. When Allah 
(JMj£Lj) is displeased, Allahu Akbar! When a person starts 
asking people, then Allah (J^Jbt—j) closes the door of Duaa 
on that person. Thus he does not get the Taufeea to ask 
from Allah (<y l * s j&_ J ) anymore. When a person inclines to Dunya, 
and he accumulates Dunya more than what he requires, 
then Allah (J^jfiLii) takes away the enjoyment of Ibaadat 
from that person. Now that person wonders why he doesn't 
enjoy his Ibaadat anymore, and he looks upon others, who 
enjoy Ibaadat, running and making Ibaadat, sacrificing, as 
mad. This person has been deprived because he has made 
Dunya his object. Therefore everything that displeases Allah 
(<y l * ! j&_j) will display itself by us getting further from Allah 



Some of tiie Wisdotn Within Certain Selected 

Masnoon Duaas 

(Jll*Jjlk~») and from the Deen of Allah (Jll*3jsL*). So the Duaa 
is, "O Allah (^l^jiw) save me from all those things by 
which Your displeasure, unhappiness and wrath is incurred." 

Another Duaa taught to us by Huzoor Nabi-e-Kareem (4^*%*), 
is the Duaa 






sA&W ajUJij *Ul£)I £J-lij friL*Jl 


I seek refuge in Allah from severe calamaties, and from 

the grips of UI hope, and evil destiny, and from 

the taunting of the enemies. 

In the Tashreeh (commentary) of the first line, ALLAAHUMMA 
in urdu and gujerati as well. The meaning of the word 'BALAA' 
is Museebat,Takleef, (hardship). JAHDE BALAA means very 
severe hardship. Hazrat Ibne Abbaas (^Jil^j) gives an example 
of what a big hardship is. 

The example is 


That is, a person who has many children and no money. For 
example he has twelve or fourteen children, and each of them 
have a different need simultaneously. In the morning each 

Some of the Wisdom Within Certain Selected 

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one of them have a need to have breakfast, and he has 
nothing to give them, as he is poor. Somehow he might 
manage to give them breakfast, and before he knows, it is 
time for lunch, and he has to look for something to feed his 
wife and children again. 

Then one day the one child is in need of a pair of shoes, the 
other child needs medical attention, and children don't know 
that there isn't anything to provide,and they cry for what 
they want, so what hardship would the father go through 
trying to fulfill their needs. Therefore the Duaa is a plea to 
Allah (tjtej&_^) to save one from such calamity. 

Another example of 'JAHDE BALAA' is given by Hazrat Moulana 
Hakeem Akhtar Saheb (^y.^yb) which goes as follows; Once in 
a hospital in Karachi, a person had such stomach pain, that he 
was bellowing like a cow. Who knows how many millions of 
kinds of hardship a person could encounter in one's lifetime. 
Therefore by making this Duaa, one makes a plea to Allah 
(^Itojlk— j) to save one from these kinds of hardships. 


Shaqaa is Shaqaawat, 'wretchedness' that one's heart becomes 
black. 'DARKO' means that such wretchedness reaches my 
heart. What is this wretchedness? An example of this is given 
by Hazrat Ibne Mas'ood {^jutjj), who states that person 
commits such a Gunah (sin) after which the doors of Taubah 
close on that person. Now the Taufeeq of Taubah is taken 
away from that person, such is the extent of Gunah that this 
person had committed. 

Our Sheikh, Hazrat Moulana Hakeem Akhtar Saheb (/^fcj^lj) 

gives an example that when Hazrat was in Nazimabad, a suburb 

. of Karachi, there was a person who was very educated in the . 

Some of tiie Wisdotn Within Certain Selected 

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secular field. He had studied in the United States, where he 
had obtained many degrees, and he knew many languages 
too. However, his condition was such, that he would interfere 
with any woman he laid his eyes on, and he would criticise, 
insult, and disrespect the Ulama he came into contact with. 
His condition became such towards the end of his life, that 
he lost his mental capabilities, and he used to drink the dirty 
water that flowed in the gutters. Hazrat took pity on him, and 
because he wouldn't listen to any Aalim, Hazrat sent a friend 
of his to explain to him that the end of his life was near, and 
that he should make Taubah. 

The reply of this 'educated' person is a great eye-opener to us 
all. He replied, "I am a very learned person, I have so many 
degrees, I am a linguist, I know so many languages, but that 
word which you have asked me to say (Taubah) doesn't want 
to come onto my tongue. Yet every other word comes onto my 
tongue with ease. 

According to Shari'at Taubah is not just saying 'Taubah'. 
There are four conditions to Taubah, but even just the word 
wouldn't come onto his tongue. Therefore, there are certain 
Cunahs one commits through which Allah( tf "*5j|JL«j) removes 
the Taufeeq of making Taubah after they are commited. 
Therefore one should be very particular and careful of one's 
actions. Of the Cunahs that are very dangerous, one is the 
disrespect, and insulting of Ulama, Buzurgaane Deen, of Auliya. 
It is clear in a Hadith Shareef, a Hadith-e-Qudsi, 


Anyone <who hurts a Wali of Mine, 
I declare <war upon him. 



Some of the Wisdom Within Certain Selected 

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When Allah (J'WjiJLj) Himself declares war, what will be left of 
a person? It is like the island of Seychelles declaring war on 
the United States of America. Our response to a declaration 
of this nature would be, "...are their heads right?" However 
to Allah, what is America? ...Nothing ...not even equivalent 
to the wing of a mosquito. A war against Allah (i^^JI^—j) 
...against such a Power! What will be left of a person? 

It is advisable for Buzurgaane Deen, Ulama, and pious, religious 
people that when they are wronged, to take a bit of 'retaliatory 
action' themselves, for if they themselves do not take 'retaliatory 
action', then Allah ( J^Jbt—j), Himself takes action on their 
behalf, and Allah ( tf I l * s _ji3t_ - )' s action in terms of revenge is very, 
very severe. 

One Buzurg, walking with his Khaadim, apporached a well 
to draw water. Present at the well was a woman, who started 
speaking ill of the Buzurg. The Buzurg instruced his Khaadim 
to siap the woman. The Khaadim, knowing the Buzurg' s cool 
temperament, and that he was always very kind and very soft, 
and not comprehending the reason for this unusual instruction, 
did not respond. Then suddenly the woman fell down, dead. 
The Buzurg became angry with his Khaadim, and expressed 
that he had instructed that the Khaadim take some retaliatory 
action. Now that he didn't take the retaliatory step, Allah (^I^Jlk— j) 
had taken it on his behalf. 

Therefore the insulting of and abusing of Buzurgs, Aalims, and 
pious is a very dangerous act. Hazrat Sheikh, Moulana Zakariyyah 
(^itJllzJtj) has written that Allah ( J^J^L- u)'s punishment is of 
two types. One is a light punishment, and one is a very severe 
punishment. A light punishment is like for example, when a 
person becomes blind, or paralysed, etc. For us this would 
sound as a severe punishment, but Hazrat says that this is a 
light punishment. Light, because in most cases after such a 

k *n J 

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punishment, a person would make Taubah. 

A severe punishment is when Allah (^J^J\pi~^) increases a person 
in his health, wealth, and general prosperity. We would envisage 
this as a great Ne'mat, one wouldn't come close to thinking of 
this as a punishment, let alone a severe punishment. However, 
the increase in health, helps to take him further from Allah 
(Jtojlji-*)). His increase in health makes him commit more 
Cunahs. The thought of Taubah and Istighfaar doesn't dawn 
in his mind at all. Then when Allah (J^Jbt—j)' tightens the 
noose', when his Cunahs increase to such a great level, then 
his punishment is much worse. This Dunya's punishment is 
small, Aakhirat's punishment is heavy. 

Once Allah (^to-Jlk-*) enquired from Malakal Maut (the Angel 
of death), if he had ever felt surprised at the time of removing 
the soul of any person. His replied, 'Yes, O Allah! On two 
occasions. One was when I was instructed to remove the 
Rooh of a disbeliever. He was on his death bed, and his desire 
was to eat a certain type of fish before his end. This fish was 
not found in the waters near where he lived, and it had to be 
obtained from the waters of a far off land. 

However Allah (J^JlSL-i), You and made the arrangement that 
the fish be caught, transported, prepared, and that he had the 
enjoyment of eating the fish before his soul was removed. 
On the other occasion, a believer, a Mu'min was in the throes 
of death. He wanted water due to the difficulties of Sakraat, 
'the pangs of death' and the water was right at his bedside. He 
stretched out to take hold of the glass, but the glass got knocked 
over, and all the water fell out, and he passed away without 
having a sip of the water." 

Allah ( J^Jlk—j) then explained that the non believer had one 

Neki, one good deed left at the time just before his death. 

i, Even non believers accumulate good deeds in this Dunya by i 

V ^si J 

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looking after the destitute, the needy, animals, humanitarian 
work etc. they get the Thawaab, but in Dunya. Therefore he had 
one Thawaab left, and that I gave to him in Dunya. However, 
with regard to the Mu'min, he had one Cunah left, and one 
Gunah of the Hereafter is terribly severe, so therefore meted 
out his punishment in this Dunya by not affording him the 
opportunity of partaking of a sip of water, washing off the sin 
in this Dunya, and saving him from a more painful punishment 
in the Hereafter. 

Therefore the punishment of the Hereafter is extremely severe, 
and Allah ( J^JIjLj) by taking away a person's eyesight as a 
form of punishment, would cause a person to suffer, but how 
much of his Gunahs are washed away? And when a person is 
increased in Dunya, and he uses it in wrong ways, this is a severe 
punishment. Such Gunahs in most cases are not regarded as a 
punishment. Allah (^^J^^t) says in the Qur'aan Shareef. 

JT ^J\"J>) *^JLp UAad AjI jjTiU ij-J Uli 




But when they forgot the ivaming they had received, We 

opened to them the gates of all (good) things, until, 

in the midst of their enjoyment of Our gifts, 

all of a sudden, We called them to account, 

tvhen lol they <were plunged in despairl 

(Surah: Al An'Aam Ayat 44) 

When these people forgot, they did not pay any attention to nor 
take heed of that which We reminded them of over and over 
again. We opened the doors of everything of this Dunya to 
them. Then suddenly they became very proud. We caught them 
then suddenly, and took them to task. 

l Tnen suddenly, dnd Took tnem To tosk. / 

\js yp ^ -** r 


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There was no car in the house, now there are two or three cars. 
There was no income, now they have five or ten shops. We 
opened everything their health We improved. Then suddenly 
they became very proud. We caught them suddenly, and 
took them to task. 

An analogy of this is that a mouse is troubling the housewife, 
nibbling at the potatoes one day, having a meal of the mealie 
meal next, chewing the housewife's scarf on another day. 
Now her tolerance has reached a low, the mouse is now 
getting totally out of hand. So she buys some cheese, or some 
ghee roti and that too, of a good quality. She then places the 
cheese at the mouth of the mouse hole. So the mouse thinks 
that these people are very happy with him. They have given 
him so much of Ne'mat (bounties), such as nice, juicy piece 
of top quality cheese, and right at the door of his house. 
When he goes to eat the cheese, the trap slams on him so 
suddenly and so quickly, and it's life is taken. The housewife 
gave the mouse the ghee roti and the cheese, not because 
she was happy, On the other hand, the parrot that she is 
happy with, also gets ghee roti. 

Therefore ghee roti can come for both parties. For one it is a 
Ne'mat. and for one it is a Niamat, it is an Azaab from Allah. 
If one's Dunya is increasing, and one checks oneself, and 
one is within the limits and confines of Shariat, there is 
nothing Haraam, within Halaal all these Ne'mats are coming, 
then it is a Ne'mat. 

And if one checks oneself and if one sees that whatever is 
coming is coming from bribery, interest, extortion, and one's 
Dunya is increasing, then realise that this is not a Ne'mat from 
Allah, it is Niamat, and Allah (<Jtej&_j) is giving it so that 
Allah (J^JIjt— j) will take you to task sometime. 


3 <K®|(^ 

the Wisdom Within Certam Selected 

Masnoon Duaas 

One other Cunah (sin) is the taking of interest. Giving of 
interest is also Haraam. People buy things on hire purchase 
(HP). They pay interest on their purchases. This is also Haraam. 
The act is Haraam, though their money is not 'polluted', they 
are involved in a Haraam act. However, taking interest is even 
worse. Because one is involved in a Haraam act, and one's 
income, one's eating is also Haraam. This is also a terrible 
Cunah, of which, in the Qur'aan Shareef, Allah (^^Jlk-j) has 
declared war on those who take interest. Interest comes in 
various forms, though many different names have been given 
to it, for example, insurance. When it comes to the name 
insurance, a person quietly, without anyone knowing, accepts 
the money. This is Haraam. 

In terms of Haraam, a person went to Hazrat Mufti Mahmood 
Saheb (JxJii\i?j), and complained that he had been robbed of 
his money. He also admitted that among the money that was 
taken was Haraam money. Hazrat Mufti Saheb (Jfjit^j) said 
that the person should make Shukr that the thieves had only 
taken the money. Haraam is such that it would take the Halaal, 
as well as one's life. Therefore that which is Haraam is very 

A man from one of our country towns, who was elderly and of a 
'backward' nature, the word 'backward' here is used to explain 
a deeni type of person, because these days this is how Deeni 
type of people are branded, had never taken out insurance on 
any of his vehicles. When his son entered the business, they 
bought a Bakkie, and the son insured the vehicle. The father 
said to the son that this bakkie will now definitely be stolen. It 
wasn't two weeks later that the Bakkie was stolen. The father 
then said that none of his vehicles over a number of years 
were ever insured, nor did they get stolen. 

There are two occurrences that took place, which are very 


Some of tiie Wisdotn Within Certain Selected 

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One was during the time of the Sahabah (rfjj)ijj), and one 
during more recent times in Gangoh, India. The incident related 
here took place in Gangoh, when the British were ruling. The 
British ruler over the province was sitting in his office doing his 
work, and one Chapraasi (a messenger) came running into his 
office, shouting that his (the British ruler's) house was on fire. 
In the villages the houses were clustered, built of mud, and had 
thatched roofs. The officer did not pay any attention to the 
messenger. This officer, a white Christian did not even flinch at 
the news the messenger gave him. Upon much insistence, his 
reaction to the messenger was that his house could never burn. 

Upon further insistence, the officer agreed to accompany the 
messenger to his house, and with complete confidence and 
calmness, strolling casually, they approached the officer's house 
when they noticed that all the houses around the officer's house 
were on fire, but his house was not on fire. Upon questioning 
him about this strange event, and the level of his comfort, 
confidence and his calm response, he replied that he gives 
Zakaat as Muslims are supposed to give, after that no Harm 
would come to any of his properties. Zakaat is the purifier of the 
balance of one's wealth. Hazrat Sheikh {M/.^s\>) writes,, that a 
non-Muslim can have so much of confidence in one command 
given to us Muslims, yet we don't have it. Allah (J^JlJi— j) says 
in the Quraan Shareef, 


Allah will deprive usury of all blessing, but tvill give 
increase for deeds of charity: For He loveth not 
creatures ungrateful and wicked. 
(Surah: Al Baqara; Ayat 276) 

Allah will destroy from the roots all RIBA (interest) and Allah 
will increase that given in SADAQAH all the time. 

V JB, J 

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Our brother, Ayyoob Chothia of Azaadville related this incident 
that took place at the Markaz in Mayfair not too long ago. 
It was the duty of the brothers of Azaadville to stay the night at 
Baitun Noor (the Markaz). There were three cars parked outside 
the Markaz. The next morning they found that two of the cars 
were burgled. The cars were burgled and their windows broken 
and the radios were stolen. Bhai Ayyoob relates that of the 
three cars, the one that would draw most attention was his, 
and the car which had the best radio was his, but his car was 
not touched. It emerged that both the other cars were insured, 
and one of the cars belonged to a Mh/T/. Therefore the Nahoosat 
(the evil) of interest, of Haraam will always have an effect. 
Allah (JlltfJlk-*) says: 


Do men think that they tvill he left alone on saying, "We 
helieve", and that they tvill not he tested? 
(Surah: Al Ankaboot; Ayat 2) 

What? ... do the people think that they just say, "We bring 
Imaan and they won't be tested?" 

How is a person going to be tested if he has insurance? Tested 
you will be when you don't have insurance. Allah ((^"«Jjljt-j) 
will bring those days as well. When you lose something you 
will feel its loss, and that is where the real test is, but when one 
has insurance, and a loss occurs, one hardly feels the loss, as 
the item-and more than is value-will be replaced depending 
on the dishonesty of the claimant. A lady in this vicinity, whose 
house was burgled recently was very happy. She quipped, 
'Awe to handoo nawoo malhe" (Now we will get everything 


Some of tiie Wisdotn Within Certain Selected 

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new). They stole o 1 1 her old things and the insurance wil 
replace them with new things. 

Though now and then Allah ( ( ^"* ! JIjL«j) will sometimes test the 
faithful, but generally Allah's great protection comes when 
there is no involvement in interest, insurance, and Haraam. 

Another Gunah (sin) by which a person suffers the consequences 
in this Dunya, a severe Gunah, and the Taufeeq of Taubah is 
taken away, is the disrespect of parents. The Hadith Shareef 
states that when people disrespect their parents, Allah (J^JlJi— j) 
sends His Azaab in this Dunya. Before Maut, the Azaab will be 
tasted. The Qur'aan Shareef went to the extent of saying 

** .6 *s 's 


Thy hord hath decreed that ye tvorship none but Him, 

and that ye be kind to parents. Whether one or both 

of them attain old age in thy life, say not to them a 

word of, nor repel them, but address 

them in teriris of honour. 

Don't even say to your parents any word that will hurt their 
feelings. The word OOF is used here because it is used in the 
Arabic custom. If it were said in our tongue the word ACH would 
be used, or any similar word, to the parents, the Qur'aan has 
even made this Haraam. Don't use these words on your parents. 
The rights of parents are extremely great. 

A person came from Khuraasaan, which is very far from Makkah 
Shareef, carrying his aged mother on his back all the way, 
made her Haj, and her Tawaaf to completion, then he asked 
Huzoor Nabi-e-Kareem (i^^iL,), "Have I fulfilled the rights of 
my mother?" Nabi-E-Kareem (^^ilL) replied that he hadn't 
even fulfilled the right of one drop of milk that she had given 
him to drink. Therefore the rights of parents are very important. 


Sotne of the Wisdom Within Certain Selected 

Masnoon Duaas 

Unfortunately, we are living in this western society, and schools, 
really, are the places where they kidnap our children mentally. 
We still have to slave for them. We have to feed them, clothe 
them, and look after them, but they are no more ours. From 
their insides they are the west's. 

They live for the west. The values of the west are their values. 
They don't have time to accompany parents in visiting the 
family. What the west has put out for them, that is what their 
lives have become. Their life is to go with other children for 
excursions, to play sports with other children. The friends are 
more important. This is one major sign of Qiyamat, when 
friends are more important than family. Only that father and 
mother is good, who give them permission to do as thay please, 
and who give the money to carry out their whims and fancies. 
When the parents prohibit them from what is envisaged as 
wrong, then the parents are not good for them. 

With the various media, the television, radio programmes, 
magazines billboards, schools etc, they take the child from 
the inside. The heart and mind is theirs, the body is left to you 
to look after. When you want them to go to Madrasah after 
Standard five they retort that you are very old fashioned, and 
very backward. They say that you should 'move with the times.' 
Madrasah to them is a waste of time 'Na oozubillah' this is how 
their minds have become. Then they lose respect for their 
uncles, aunts, Ulama, the Moulanas, the Imaam, then finally 
they lose respect for you. This is only when your eyes open to 
what is happening. 


This is the kind of protection a person seeks when making the 



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Requesting Allah ( tf "* s j6L«j) protection from these Cunahs from 
which the Taufeeq of Taubah is taken away from a person. 
Cunahs like disrespect to the pious, indulging in interest, 
insurance, disrespect to parents, and the like. These Cunahs cause 
the heart to become black, and when the heart becomes black, 
the condition becomes such that whenever talks of Deen will 
take place, the person will fail asleep. However, automatically, 
just let that subject change, and you talk of politics, sports, 
and even that person who does not know much about the 
topic, will contribute. He will be wide awake. 

If someone goes to him for a contribution towards a Madrasah 
or a Masjid, he will mumble that this is all a waste of time, 
and he doesn't have money. However, if he is told about some 
lottery, or that his friends are going to some night club and the 
tickets cost so much, he will oblige with a payment long in 
advance. For Deen he hasn't got the money, but when a wedding 
takes place in the family, then money is spent for every Riwaaj 
(custom) that is contrary to Shar'iat, and he has got money for 
it. When the heart becomes black, then it opens for all the 
wrong things. Therefore this Duaa asks for protection from a 
heart that gets blackened. 


QADHAA means Taqdeer, SOO means bad. Therefore WA SOO IL 
QADHAA means that one asks for protection from a bad destiny. 
Who knows what the next moment holds for us. The next phone 
call received can reveal some grievous news. One's life can 
be changed forever. The next knock on the door, We don't 
know what the next moment holds for us. Therefore. O Allah! if 
anything bad is written in my Tac\deer, then save me from it. 
Here, there is a general common belief, that Taqdeer cannot 
be changed. This means that we as Makhlooq, as Insaan, 
cannot change Taqdeer. 

g3= J 

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This does not mean Allah can't change Taqdeer. If Allah 
( ( ^lt*s.J&_ 1 i) cannot change Taqdeer, then, Na oozubillah, Taqdeer 
is above Allah (J^jk^>), and then Allah (J^jk^) is not 
Allah. Allah ( J'tojlJLj) is above Taqdeer. Anything that is 
written in Taqdeer can be changed by Allah ( J"*JJIjL-j). And 
this is the meaning of the Hadith, that nothing can change 
Taqdeer but Duaa. Which means that if we make Duaa to 
Allah (JltojlJL*), Allah will change Taqdeer. This Duaa, itself, 
taught by Nabi-E-Kareem (-^siJcJjiL»), is to teach us to supplicate 
O Allah! If anything bad is written in our Taqdeer, You change 
it for me. What a valuable Duaa this taught by is. Today one 
is a millionaire, tomorrow one is bankrupt. Today a person is 
healthy, tomorrow he is struck by a deadly disease. Today a 
person is depend upon for assistance, tomorrow he is dependant 
on assistance. 


O Allah ((^"«yijt-j) save me from the laughing of the enemy. 
Generally a person has enemies, who are jealous of him, and 
they are waiting for that occasion so that something should 
go wrong in his life, his house, his institution, his business, his 
dear ones etc. and they go around talking of what had gone 
wrong, and people enjoy doing this. 

There are a few more points to understand in this regard. 
One must realise that AA'DAA, enemies, every person has, and 
there is nothing wrong in having enemies. Many a person 
supplicates that he should not have any enemies in this world, 
or in his life. Buzurgs say that the worst day in a person's life is 
the day when he does not have an enemy. What does this 
mean? Take for example, a wali. Nobody makes enmity with a 
wali, nobody is jealous of a wali. Nobody is the enemy of a 
donkey, because these things don't have any Kamaal, any 
achievement, or perfection, any beauty or goodness in them. 

V «, J 


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The moment, a person has any achievement, then there are 
people who become jealous. This is natural. Besides, Allah 
((ytojlk-j) says in the Qur'aan Shareef 


Thns have We made for every prophet an enemy among the 
sinners: but enough is thy Lord to guide and to help. 

Allah ( tf "**JljL«j) says,: For every Nabi We made enemies. This 
was not due to the 'cause and effect' principal, but in terms of 
TAKWEENI TOR PAR (by the laws of Allah ( Jl^JlSL-.), which is 
absolute, and which governs everything). 

So when the Ambiya (^Lilljs^Liiltlp) had enemies, why are we 
afraid of enemies? And Allah (J^JIjw) Himself has the worst 
of enemies. The atheists who disbelieve in Allah (^^Jlji-j), 
who swear Allah. People like Firoun came, who were totally 
dependant on Allah (J^JlSt-j), every moment enjoying millions 
of His bounties, but they turn and renegade against Allah 
(J^JlSi— j). Therefore it is not bad to have enemies. But what 
you have to save yourself from, is their evil. Hazrat Moulana 
In'aamul Hassan Saheb's ( Jt&S-Jj) famous Duaas were; 



"O Allah save me from the Fitna of every Fitteen." 

The Fitteen will remain, but save me from the Fitna he wants 
to cause. 


\ 0j J 

Some of the Wisdom Within Certain Selected 

Masnoon Duaas 


and this is in the Qur'aan Shareef; 


"And from the mischief of the envious 
one as he practises envy. 

O Allah! Please save me from the evil of the HAASID (envious 
person) when he makes HASAD (envies) to me. The HAASID will 
remain, let him burn to death in his HASAD, no problem with 
that, but when he wants to Harm me, save me from that Harm 
he wants to cause. 

Therefore, WA SHAMAATATIL AADAA j.Tip^ ifUJtj O Allah don't 
give the enemy an opportunity to laugh at me. In other words, 
O Allah (^Itojlk— j) save us from something that should go 
wrong in our houses. What a beautiful Duaa, we should 
make a point of reading this Duaa daily for our protection. 

Another Duaa taught to us by Nabi-e-Kareem (^aJc^ilL) 



'^S, ^13 y&\ ^jyS ^J? j& <^£j\ p 


This is a Duaa that was given to Hazrat Ayesha (l^JniJ"j), 
upon her enquiry from Nabi-E-Kareem (^gJcijL.), that if she 
were to find LAILATUL QADR, what Duaa should be recited. 
Huzoor (-^sjJcJilL») replied that the above Duaa should be read 
in abundance. The Duaa is; 



Some of tiie Wisdotn Within Certain Selected 

Masnoon Duaas 



"O Allah, You are an embodiment of forgiveness. 
You are forgiveness itself." 

The forgiveness of Allah (^^jiw) is so great, that on the Day 
of Qiyamah, Shaitaan will also get the hope of attaining the 
forgiveness of Allah (JlUJjiL-.). So much will be Allah (J^J^>)'s 
mercy on the Day of Qiyamah. On the Day of Oiyamah, Allah 
(J^JlSi— ii) will take certain people's cases 'in camera', so that 
nobody else would know of the sins and faltering of that person. 
Allah ( (^Itojlji-*! ) will then highlight all the minor sins of that 
person. This person will have no Alibi, or excuse, and will 
admit to his sins, and after admitting to his sins, he begs Allah 
(J^JlSi-, ii) to forgive him, to have mercy on him. Allah ( J^Jbi— j)'s 
reply will be that all his sins have been forgiven, and not only 
have his sins been forgiven, but all his sins would be converted 
to good deeds. 

After having experienced Allah ( tf "* ! JljL«j)'s mercy, the person 
will quickly add that he had not only committed these minor 
sins, but he has many major sins that were committed as well. 

In this Dunya, the incident is famous of the person who killed 
ninety nine people, and then went to a Padre (priest) and 
asked him HAL LEE MIN TAUBATIN? Is there any Taubah for me? 

The Padre asked, "Ninety nine murders? where can there 

be Taubah for you?" He was a person of such a nature, that he 
thought, "Why sholud I leave my score at ninety nine. I might 
as well score my century", and he mudered the Padre too. 

However, that was a bad act he pursued, but again Allah 
( l J l * ! JlJL«a ) placed into his heart the feeling that he should 
pursue the route to attaining Allah ( ijtejfe^ ) ' s forgiveness, 
that he should make Taubah. 



Some of the Wisdom Within Certain Selected 

Masnoon Duaas 


This feeling, whenever it comes to a person's heart, a desire to 
make Taubah, regard it as a great guest of Allah (^^J^-^). 
One should receive this 'guest' as best one can. Do not delay 
in making Taubah. It is a great gift from Allah. Many people 
ask that they want the Jazb, want to be drawn by Allah ( J^Jbt—j) 
towards Him. Those occasions, when they occur, are the times 
when Allah's Jazb is at hand. Allah (J'WjiJLj) has placed in 
your heart the desire to make Taubah, it is a chance to make 
use of, to change your life. Allah (^"«^1*4-^) affords each one 
of us this opportunity. It is we who don't allow ourselves to get 
drawn towards Allah (J^JlJL- u). 

Hazrat Maalik Ibne Dinaar (Jejjlzfj), «as a great Buzurg. 
Before he was drawn by the Jazb of Allah ( J^J^L- u), he was 
an alcoholic, addicted to his bottle, and his glass. Allah 
(lytojlJL- u) blessed him with a wonderful little daughter whom 
he doted upon. Whenever he wanted to drink, his daughter 
would come and throw out the contents of the glass. A person 
who loved his tonic so much would get angered by this action, 
however Maalik Ibne Dinaar loved his daughter so much that 
he didn't mind. However, his daughter passed away at the age 
of two, and this had a very great effect on him. He then had a 
dream in which he saw himself on the Day of Qiyamah, where 
all the people are going towards Allah (<y l * s j&_ J ) / an d he was 
among the people. But there was a huge snake behind him 
chasing him, and he was trying to get away from this snake. 

He was aged,and weak, and he had no strength. So, on his way, 
he asked somebody to help him. The person from who he 
requested assistance told him that he, too, was quite frail, but 
pointing in a certain direction, he instructed Maalik Ibne Dinaar 
to go in that direction. After following the direction, he came 
to a place where he saw the fire of Jahannam blazing. The 
black smoke rising high, but the snake was still continuously 
behind him, chasing him. As he ran away, he saw the same old 



Some of tiie Wisdotn Within Certain Selected 

Masnoon Duaas 

man again. He said, "Please help me, l'm in a terrible condition, 
and I need help. I am in this distressful state." The old man 
replied that he was too weak to help him, but he advised that 
the Amanat of the Muslims are kept in a certain direction, and 
he requested Maalik Ibne Dinaar to go there, as there may be 
a chance of something that was held in trust for him. When 
he got there, he saw a number of beautiful chambers, and he 
saw his daughter coming out from one of these chambers, 
his daughter was his Amanat and as she was coming out of 
this chamber, she was reciting the Aayat of the Quraan-e- 
Paak to him, 


Has not the Time arrived for the Believers that their hearts in 

all humility should engage in the remembrance of Allah and 

of the Truth tvhich has heen revealed (to them), and that 

they should not become like those to whom was given 

Revelation aforetime, but long ages passed over 

them and their hearts grew hard? For many 

omong them are rebellious transgressors. 

What! Has the time not yet come for the believing people 
that their hearts melt and become soft for Allah (^"* ! jiJL«j)'s 
remembrance - to turn to Allah (iJ^Jbs-j)? 

Wallah! When one understands when reading this Aayat when 
making Tilaawat, it takes one's heart out. Maalik Ibne Dinaar 
in his dream made Taubah, and the snake then vanished. Then 
he asked her, the symbolism of the big snake that was following 
him. She replied it was his Bad Aa'maal. Then he enquired the 
symbolism of the old man, and she replied that he was symbolic 
of his good deeds, his good Aa'maal, but they were so few, and 
so weak, that is why they appeared in the form of an old man, 
fhough very handsome. Then Maalik Ibne Dinaar changed his life. 

3 <K®|(^ 

the Wisdom Within Certain Selected 

Masnoon Duaas 

Therefore occasions of this nature come to everyone. The 
occasion of making Taubah. Aayat after Aayat of the Qur'aan 
Shareef are sufficient cause and explanation for one to make 

Coming back to the meaning of the above Duaa, Allah 
(JtojfiL*!) is that Being Who is Forgiveness Himself. Allah 
(u'tojlk-j) places into the hearts of His Bandaa to make Taubah 
(ask for forgiveness, and Allah (J^Jbt—j) WILL forgive. Allah 
(J^Jlk—u) is ready, and waiting. Ali we need to do, irrespective 
of the sin committed, is to make Taubah. Which husband, 
which wife is so forgiving? Which husband would forgive his 
wife if she was disloyal to him? Which father will be so forgiving 
to his son? We are disloyal to Allah iiJ^J^s^i) in the presence 
of Allah (Jl»«JJlk^), after Allah (JVj&^>) has created us, after 
partaking to the limits, sustenance from Allah ( J^Jbs-j), but 
just ask for forgiveness, and you're forgiven. Allah ( ly^JlJt— j ) 
is the Being who is AFUWWUN (forgiving). When reciting this 
Duaa, don't let it be a mere formality from force of habit that it 
gets recited. Ponder over the meaning of what is read. The 
Duaa further refers to Allah ( J^J^L-.) as 

"Allah Ta'aala is Kareem." 

KAREEM is that Being, 


(2) £ cr*^ 3j* J>'ji ^ 4*' 



Some of tiie Wisdotn Within Certain Selected 

Masnoon Duaas 

(5) alat U JLiy fy J)'j&}\ tijb^'Ji, ^JJl 


Who gives us without us asking, and the Being Who gives us 
more than what we expect. Hazrat Moosa (^JgJ) went to fetch fire 
from the mountain, and Allah ( tf I l **j&_ J ) gave him Paighambarie 
(prophethood). This is how much Allah (^^JlSw) gives, and 
when Allah (^Mj6L-)gives, Allah (JMj6Lj) doesn't have to 
'budget', implying that NA-OOZOOBILLAH, Allah (J^J&^) would 
be scared that all His forgiveness will get exhausted. This is 
the greatness of the Being from Who we ask. 

- '. A i * 


O Allah! You love to forgive, so forgive me.Therefore, quickly, 
do that which You love, forgive me. Every being has to fulfill 
responsibilities. There are some responsibilities and duties, 
which although one does not like doing, one has to carry out. 
However, there are some things that a person really cherishes 
and loves doing. For example some people would just love to play 
a certain sport, or someone else might love eating a certain 
dish. Ofhers might love reading, in the same way, Allah ((J^Jbs-j) 
loves to forgive. So much so that it is scribed in a Hadith-e-Qudsi, 
that if all the people of the world have to become righteous and 
pious, and cumulatively, they don't commit even one sin, Allah 
((^"«'Jljt— j) will clear the earth of such people. 

Allah (J^JlJi— j) will create such people who will sin, they will 
then ask for forgiveness, and Allah (J^Jbt-- 1 ) w iH forgive 
them. Allah (J"^Jlk-«) loves to forgive. Allah (J"^Jlk-«) enjoys, 
and loves to forgive, and Allah (^^J&^t) is ready to forgive. 
Our Sheikh (rftf/.&'lj) says that doctors in a hospital can give 
up hope with regard to the condition of a patient, and they will 

V a J 

Some of tlie Wisdom Within Certain Selected 

Masnoon Duaas 


accordingly advise that the patient be taken home, so that he 
could pass his last few days gracefully at home, and die a 
dignified death at home with those close to him around him. 
However, in the line of Tasawwuf and Ta'alluq Ma' Allah, a 
person will never ever come to the level where he would be 
'written off'. To this extent, that according to one Tafseer, at 
the time of Firoun's death, while he was drowning, Jibraeel 
(3^0 f eare d th Q t he may seek forgiveness from Allah ( J^JbvH), 
recite the Kalimah, and that Allah ( J^JIjL-i) would forgive 
him, therefore he quickly stuffed mud into Firoun's mouth so 
that there was no chance of such an occurrence taking place. 
Allah ( l y l * s j6L«j)'s mercy is such that people even like Firoun 
would get Allah ( J l * J J&~u)'s mercy. 

Hazrat Hakeem Akhtar Saheb (fos.izsb) relates to us, that at 
the time when Shaitaan disobeyed Allah ( J^jfiL-iJ's command, 
and Allah was angry, and Allah ( <Jtej&_j ) rejected him, and 
threw him out of His court, but Shaitaan was such an ' Aarif of 
Allah (JlUJjeL»), he recognised Allah (Jl^j^L,) to this extent, 
that he knew that even at the height of Allah's anger, Allah 
(J l * s j6i— u) will accept a Duaa. We know, that when the man of 
the house is angry, the wife will keep quiet, and she will advise 
the children to also keep a 'low profile', explaining that the 
father is very angry, he is not in the 'right mood'. But at that 
time, when Allah (iJ^J^. j) was so angry, Shaitaan knew that 
he could ask Allah and Allah would accede to his request. 
Hazrat Hakeem Akhtar Saheb (&j>>ssb) explains that if he had 
at that time said, 

"O Allah have mercy on me, show me Your kindness. 
Allah would have shoivn him kindness. 
Instead of what he said," 



Some of tiie Wisdotn Within Certain Selected 

Masnoon Duaas 


(Iblis) said: "O my Lordl give me then respite till 

the Day the (dead)are raised." 

(Surah: Hijr; Ayat 36) 

Our Buzurgaane Deen also bring to our notice that Shaitaan 
refused to make only one Sajdaah by the command of Allah 
(i^ltojlji-*!). What will be the case of us, who are refusing so many 

People make great sacrifices for the things they love. Allah 
(^tojlji-*)) loves to forgive, therefore we should ask for Allah 
( 1 jI l * I _j&_ - )'s forgiveness. Allah ( tf "* ! JljL«j) is just waiting for us 
to ask. 

Hazrat Moulana Hakeem Muhammad Akhtar Saheb ifas.tzsb), 
again, aptly describes th is quality of Allah ( J^JlSL- j ) with 
the following analogy. We know that everyone loves to receive 
presents, gifts. Those gifts which are not found locally, gifts 
which are foreign, are more appreciated, more cherished. 

During the time of Hazrat Suleiman [$$£&), the queen of Saba, 
in Yemen, sent her ambassadors to Hazrat Suleiman ($£)gj\), 
and with them she sent a gift of three gold bricks. When the 
ambassadors entered the kingdom of Hazrat Suleiman ($£)§|), 
they found that the roads were paved with gold bricks. The 
ambassadors became afraid, thinking that if they took the 
gold bricks to Suleiman (£$£j£S|), they would be accused of 
lifting the bricks off the road, and presenting them as a gift. 
They subsequently dropped the bricks where they stood and 

Similarly, what is it that we can present, so to say, to Allah, 
that which is foreign. Allah (^^J&^t) is PAAK (pure). There are 
no Cunahs near Allah (^^JIjw). Therefore, so to say, we present 


Sotne of the Wisdom Within Certain Selected 

Masnoon Duaas 

to Allah with a load of our 'gift' of Cunahs. There is no shortage 
in our Gunah, and we have presented this so that Allah ( tf I l * s ji3i_ - ) 
can carry forth the act which is so beloved to Him. That is 
forgiving. Without Cunahs, how is Allah ( J'WjIjLj) going to 
forgive? Remember, Gunah is not a 'gift' to Allah (J^Jlk-j). 
NA OOZUBILLAH, but it is as though we are presenting to Allah 
(J^Jbt—j) something in return for that which He loves to do, 
that is to forgive, therefore we present our Gunahs. 

There are times when a person feels depressed, and depression 
doesn't just occur for any reason, it comes from Allah (^"«^1*4-^). 
This happens because of some wrong that we may have 
committed. If a person has Ta'alluq, he will feel as though 
Allah (JlltfjiL*) has said to him, "Get out of My court". That 
is why he feels so sad and down. So to come back into the 
court of Allah ( t y l * J j64-_u) is very easy. Just ask for forgiveness. 
He will be accepted back into the court. 

Hazrat Khwaja Azizul Hassan Majzoob (Jt£>\i?j) once did 
something which caused Hazrat Moulana Ashraf Ali Thanwi 
(JfJilt'zZi) to become angry. Visiting the Khanqah, at that time, 
was a relative of Hazrat Moulana Husain Ahmad Madani Saheb 
[JtJilrifj)- Moulana Thanwi (Jfjit^j) reprimanded Khwaja 
Saheb, and ordered him to get out of the Khanqah. Moulana 
Madani Saheb's relative attempted to intercede stating, "Hazrat 
Khwaja Saheb has made a mistake, besides, he is here for his 
Islaah, please do not allow him to leave the Khanqah" . Hazrat 
Moulana Thanwi Saheb's reply to this was, "Am I your Sheikh, 
or are you my Sheikh?" And Hazrat duly instructed him out of 
the Khanqah as well. 

Hazrat Khwaja Saheb held quite an authoritative position with 
the municipality, but positions don't hold for anything in the 
Khanqah. So Khwaja Saheb left the Khanqah, and placed his 
bed virtually at the door of the Khanqah. He thereafter wrote 
a little poem which implied that Hazrat Moulana Thanwi Saheb 
wouldn't let him in, but he wouldn't move from his position. 

V a, J 


Some of tiie Wisdotn Witkhi Certain Selected 

Masnoon Duaas 

The Khancjah undoubtedly belonged to Hazrat Thanwi Saheb, 
but the pavement was the municipality 's and he wouldn't 
move from there (out of love for his Sheikh). This poem was 
subsequently handed to Hazrat Moulana Thanwi Saheb, by which 
Khwaja was re-instated and due to that incident got Khilaafat. 

Therefore, some people will feel that Allah (^^J&-^>) had 
'thrown them out' therefore the easiest way to get re-instated 
is through Taubah and Istighfaar, and Durood Shareef. 

Sometimes a person is afflicted with some difficulty, and he 
thinks, and sometimes says, "I don't know which Cunah 
I committed to have to be punished like this". These words imply 
that the person is extremely pious, and due to a small Cunah 
committed, he was taken to task. These words are not correct. 
What one should rather say is, "Which Cunah HAVEN'T I 
committed, that is why I am afflicted in this manner." We 
know that our Cunahs amount to more than our good deeds. 

Our servitude to Allah ( tftej&_. „ ) should be a completely 
committed service. As Hazrat Moulana Jalaaluddeen Rumi 
(^MifzZ/) narrates in his famous Mathnawi Shareef, of the king 
who instructed one of his servants to jump into the water 
with the proviso that his clothes shouldn't get wet. Without 
thinking, the servant jumped into the water. Upon coming out, 
the king reminded the servant of the proviso, as his clothes 
were naturally wet. The servant in his reply did not ask the king 
if his 'screws were loose', and he didn't suggest that the king 
go for psychiatric treatment. He said only three words, "Please 
forgive me." This is what you call a Banda, a servant. This is 
how we ought to be as Bandas of Allah (JWjIjw). The above 
is best explained in the following Duaa: 

~Q*&& <J JJb '% ~£& 'J>lki ^ j£\ 



Sotne of tiie Wisdom Within Certam Selected 

Masnoon Duaas 

"O Allah, do not punish me, I plead guilty, I stand accused, 
I do not have an Alibi. AU I do now is beg of Your mercy." 

Two other Duaas are the treatment for two killer spiritual 
diseases, which are pride, and jealousy. The Duaas are as 



Duaa for the Morning: 

s * ^ **\ 1 3 " r ■'T**'' - '» - * 9 " " * \ k" * 
'Jih\ &j luJi kiStfi k-stf ^iCji V ^ 




"O Allah.' I haven't made this morning of mine and whichever 

Nc'mat I have got or the Ne'mat ivhichei* er of Your Mafchlooa 

have got is from You. You are One in Your Sifaat (attributes) , 

and in executing Your Sifaat You have no partner. Your are 

sublime, and have no partner. 

Duaa for the Evening: 

j&h\ kjtfj iuit 3& J& l£jj* 'i & 




"O Allah/ I haven't made this evening of mine and tvhichever 

Ne'mat I have got or the Ne'mat whichever of Your Mafchlooa 

hai>e got is from You. You are One in Your Sifaat (attributes) , 

and in executing Your Sifaat You have no partner. You are 

sublime, and have no partner. 


/ijrtfro?.! Some of t)ie Wisdom Within Certain Selected LKrf^ttt™ 

Masnoon Duaas 

ln terms of pride, if a person thinks that he had achieved 
whatever bounties by himself, in such a way, that he thinks to 
himself, and says, "I have the money" or "I have the contacts, 
the know-how", this is destruction for him. This Duaa admits 
O Allah these Ne'mats are from You. There is not an iota of share 
which I hold in it. 

On this point, one A'alim said to Hazrat Moulana Hakeem 
Akhtar Saheb [fifaissb), during a recent visit, that he had just 
bought a new motor vehicle, a Mercedes Benz, and the stigma 
attached to a possession of this nature would cause one to 
become proud. Hazrat (/«tf/.*zsb) reply was that if a person 
does feel proud, the Elaaj (treatment) is very easy. Pride, which 
is termed Takabbur, can be changed to Tashakkur (thankfulness) 
to Allah ((jltoji^Ljjfor this Allah (JltojiSLj) given bounty. Pride 
would cause one to think, "I have got this Mercedes, I have 
acquired it." Tashakkur will cause one to think, "O Allah, You 
have given me this bounty." Takabbur is BU'D ANILLAAH, it 
takes one further from Allah (^I^JlSL*). Tashakkur is QURB 
ILALLAAH, it brings one closer to Allah (Jll*JjiL»). 

The next spiritual disease that this Duaa Insha-Allah cures is 
that of jealousy. Jealousy is a terrible disease as well. A person 
rubs his hands, burning as to why somebody else should enjoy 
his bounties. The next person is enjoying the fruits of his 
bounties, while you are burning talking ill of him to your 
family and friends, while he is oblivious of how you feel. Where 
is this burning going to get you? When you see any one's 
Ne'mat, realise, it is not his achievement, Allah ( ^I^JlSw ) 
has given him what he possesses. 

Allah ((^tojlk-yi) has made some Haafiz-al Qur'aan, some he 
has given an abundance of money, others have been bestowed 
with talents, some people are bestowed with good looks, all 
this is from Allah ( Jtojb*_«i), it is of no use for you to get jealous! 
When one gets jealous, one finds fault with Allah's decision 
making. It is as if one is saying to Allah (J^JlSL-j), 


Sotne of tiie Wisdom Within Certain Selected 

Masnoon Duaas 

"O Allah! You have given this person a certain Ne'mat, which 
he doesn't deserve." It is as if you know better than Allah 

A jealous person falls from the eyes of Allah ( J^bi-j ) . He 
has got no value whatsoever in the eyes of Allah (J 1 « s j64--ii). 
He is creating his own Jahannam (hell), his own mental prison 
in which he is torturing himself all the time. Ali one needs to 
do is realise that Allah (^^Jlk-j) has bestowed His Ne'mat 
upon that person, and be happy with it. 

There are many more remedies for this spiritual disease, but 
this remedy, was taught to us by Nabi-E-Kareem (^aJcJolL.) • These 
diseases constantly attach themselves to us, and Huzoor 
(^jjc^ijL,) has taught us how to burn out these diseases morning 
and evening, by reading this Duaa. It is our chemo therapy 
against the cancerous diseases of pride and jealousy. The 
most cancer can do, is take you to the Qabar (grave). These 
diseases will make your grave a hell, and beyond, it will take you 
to Jahannam (hell). 

Remember! The spirit of Duaa is very necessary. Allah (u'^JIjw) 
does not accept the Duaa that comes from an unmindful heart. 
Therefore, while making Duaa a person will use beautiful, flowery 
words. We learn the Duaas of the Imaams of the Haramain 
Shareefain, the Duaas of Hazratjee, Hazrat Moulana 
In'aamul Hasan Saheb (jfjit^j), Duaas of the Hadith, but if 
the heart is not with the Duaa, Allah ( J'WjIjLj) won't accept 
the Duaa. Despite not having beautiful words for the offering of 
Duaa, if the heart is connected with Allah ( i^^Jlk-a ) , it is 
worthwhile, this is what is required. 

Another Duaa which Nabi-e-Kareem (^saJwilL») has taught us, 
is the Duaa: 

2t^fco/J Some of t)ie Wisdom Within Certain Selected \\f.^&** 

JT ^f^S ^ Masnoon Duaas J ^gffiV ^\ 






•'J •" 3 A 3 - 

jJLflJb UsjJlj jJbxJi J*»^"J 


O Allah, I ask of You good health, purity and chastity, 

that I should be trustworthy, that I should have good 

character, and that I should be satisfied with my 

Taqdeer (what has been destined for me). 

This is such a beautiful Duaa, and upon analysis we will observe 
that each aspect which is requested in this Duaa, is linked to the 
next aspect. The first aspect is health (Sihhaah) this is such a 
great bounty, that it is reported that Hazrat Eesa (}$^\) has said 
that a thousand Ashrafis (gold coins) could be placed on one 
side, and good health be placed on the other side, the good 
health will always be the far superior item. 

Good health, in turn is linked to ' Iffat' (chastity), pure in body, 
and from all evil, illicit associations. Thus, if a person wants 
good health, a prerequisite would be for him to have purity 
of mind and body. This is very evident, specially in today's 
times. People are commonly involved in illicit relationships. 
Homosexuality, and lesbianism are not only rife, but tolerated, 
and approved as human rights and as individuals free will in 
terms of laws and constitutions. Therefore one of the worst 
current disease is the disease of AIDS. Therefore, good health is 
dependant on chastity. If a person's mind is pure and clean, 


-^!LSS8tew!j Some °t the W" 110 " 1 Witfiiu Ccrtain Selcctetl 

Masnoon Duaas 

he will keep his body pure and clean. 

If a person, for example has an illicit love affair, his mind will 
be in this affair all the time. He would perpetually have the 
fear of being exposed, with the thought that people would 
find out about this affair, his respect and honour would be 
destroyed, his family life would be destroyed. Such a person will 
suffer constant depression. He cannot be open, free, and happy. 

He is in shackles all the time. Therefore how can he be in good 
health? If a person brings chastity in every aspect of his life, he 
will be guaranteed good health. 

About two years ago, Hazrat Moulana Abdul Hamid Saheb 
(r^/.^y'l)) was invited for supper by a certain person. Among 
the people invited, was the manager of a large and well known 
pharmaceutical manufacturing company, who was at the same 
Dastarkhaan as Hazrat was. This person mentioned to Hazrat 
that in the 1980's, doctors used to treat a disease as a disease 
directly. However, now they have realised that our physical 
illnesses are governed by our mental state. In other words, the 
mental state of a person shows itself out in the form of some or 
other physical disease. Hazrat's reply to this was that doctors 
have reached this stage, and how much more they would find 
out is left to be seen. However, the reality is, that our spiritual 
life that governs our mind, and our mind, in turn governs our 
physical well being. If a person brings Deen in his life, 
automatically, chastity, and purity of the soul, purity of the 
mind, and purity of the heart will be realised. Upon this his 
good health is guaranteed accordingly. 

Hazrat Moulana Thanwi (jki/liZ/) has written 'every word of 
Hazrat Moulana Thanwi (Jejil^j) is worth writing in gold' 
one of these such beautiful Malfoozaat (sayings) of Hazrat 
Moulana Thanwi (J^Jti^j) is; 

2t^fco/J Some of t)ie Wisdom Within Certain Selected \\f.^&** 

JT T^S ^ Masnoon Duaas J ^gffiV ~^\ 

)*j^Jbs \j sesi/ j i I 


Altvays let your brain hold the reigns to your desires, 
and in turn let Shariat hold the regins to your brain. 

The next thing that is asked for in this Duaa is WAL AMAANAH 
(trustworthiness). We all know that trust is an important thing. 
A person who abuses trust, is thought of as a very low type of 
a person. 

If, for example, a person is entrusted with money belonging 
to a Masjid, Madrasah, or even money collected in the name 
of assistance for people who are suffering due to a natural 
disaster, and he misuses the money, abuses the trust placed 
on him. How will such a person be seen in the community? 
All the people will would look down upon the person. In the 
same way, our bodies are given to us as a trust from Allah 
(^"* ! JIjL«j). Just as the person who abuses trust is low in the eyes 
of people, the person who abuses his body is just as low in the 
'eyes' of Allah. Don't use your body as you want to. Our eyes 
are also an Amanat given to us by Allah ( J^JlSt—j ) . The 
proof of it is in the Qur'aan Shareef. Allah (JI«Jj&-«) says: 


(Allah) knows of (the tricks) that deceive with the eyes, 
and all that the hearts (of men) conceal. 

K ffl J 

Sotne of tiie Wisdom Within Certain Selected 

Masnoon Duaas 

;u <l~ ±j ?jO*^ ou 
*» ♦ * i ♦ 


Stolen forbidden glimpses, and secrets the heart hold, 
Knoweth Thou, the AU Knowing, to they unfold. 

Sometimes a person goes to a shopping centre with the express 
intention of shoplifting. However, he notices surveillance 
cameras mounted at strategic places in the shopping centre, as 
well as the stores, and he abandons his intention of shoplifting. 
However, when we make Khiyaanat (abuse the trust) of the 
eyes, we forget that Allah ( J^J^L- u)'s surveillance is on us 24 
hours out of 24. If the Yaqeen comes into us that Allah ( J'WjIjLj) 
is watching, then we will not misuse the eyes. Once we have 
Amanat, we will automatically have Sehhat, good health 
and Tandarusti. 

The next aspect we ask for is: 


Amanat is a constituent of HUSNE KHULQ (good character). 
However, the next thing we ask of Allah (J^JlJi— u) in this Duaa, 
is the sum total of HUSNE KHULQ, Akhlaaq-e-Hasanaa. Many 
Buzurgs say that the sum total, the crux of Tasawwuf is HUSNE 
KHULQ, (good character). The greatest example of good Akhlaaq 
is Huzoor Nabi-e-Kareem {^^c-jiL,)- Someone once asked Hazrat 
Ayesha (UfJilJ'j) as to what the character of Huzoor Nabi-e-Kareem 
(■^SJjMiilL) was. Hazrat Ayesha ([^JilJ"j) replied, "Have you not 
read the Qur'aan-e-Kareem?" Allah ( J^JlSL-j) declared in the 

/ijrtfro?.! Some of t)ie Wisdom Within Certain Selected LKrf^ttt™ 

Masnoon Duaas 

Qur'aan Shareef: 


"And thow (standest) on an exalted Standard 
of character, O Nabi Muhammad (^^.AL,)" 

(Surah Qalam: Ayat 3) 

Akhlaaq is a trait one has to develop. Bad Akhlaaq breeds 
naturally in a person. In one lengthy Bayaan of Hazrat Qari 
Tayyab Saheb (J*JM-x?j), Hazrat explains that for good to 
become inherent, an effort is requried. No effort is required for 
bad things. A good analogy of this, is that if one wants weeds 
to grow in the garden, no effort is required in terms of planting 
and nurturing weeds. In fact, nurseries don't even sell weeds. 
No effort is needed for a weed garden. Just leave the garden 
for some time, and the weeds will grow, and even overgrow 
on their own. If you want a beautiful garden, absolutely perfect, 
you will have to make an effort daily to keep it in an impeccable 
condition, as at all times something is being overgrown, some 
weeds grow in a certain area, etc. 

Similarly, if you want your children to have good Akhlaacj 
(good character), and they have been named Rashid Ahmad, 
Maseehullah, In'aamul Hasan, and you want them to be- 
come like these luminous spiritual legends, you can't leave 
them to grow on their own. You have to spiritually nurture 
them all the time. 

If you want bad Akhlaaq, just leave yourself, and whatever 
bad Akhlaacj that can be thought of pride, malice, jealousy, 
love of Dunya etc. will come naturally. However, If you want 
Husne Akhlaaq, you will have to make an effort for it, and 
continuous effort. Even when you have acquired Husne Akhlaaq, 
like your beautiful garden, which is perfect, it needs continuous 
work, Husne Akhlaaq will require the same. 

* 0% * * 


Sotne of tiie Wisdom Within Certain Selected 

Masnoon Duaas 


"And serve thy Lord until there come unto the Hour that is Certain." 

(Surah: Al-Hajr; Ayat 99) 

The meaning of Yaqeen in this Aayat is Maut -death. Until death 
overtakes, you will have to work on good actions. A person who 
has developed Husne Akhlaaq, is beloved to everybody. 

Typical of this is when NABl-E-kAREEM (•^aleJulL,), during the 
early stages of Nabuwwat saw an old lady carrying a bundle 
of firewood. NABl-E-kAREEM (-^jJmJjiL,), being the embodiment 
of Akhlaaq, couldn't bear to see this elderly woman, whoever 
she was, even if an enemy, carrying the bundle of firewood. 
Huzoor (-^ssJcJilL») offered his assistance to her, which she 
gladly accepted. Huzoor (-^aJc-ilL,) carried the firewood, and 
when they came to a fork on the road, the lady indicated that 
they take the route which was longer to get to her house, 
because, "Muhammad Saabi - Muhammad the one who has 
turned away from religion - (Naoozubillah), the religion of his 
forefather, lives on this route, so I don't even want to pass by his 
house." Huzoor (-^Jc-ilL.) immediately obliged to her request. 

While they were walking Huzoor (^-«gJc.*ijL,)spoke continuously 
of good things, and when they reached her house, and NABl- 
E-kAREEM (■^sjJm&L») put the bundle of firewood down for her, 
she asked who he was, and Huzoor (-^sjlcJilL») replied, "I am 
Muhammad Ibne Abdullah." Then she requested to read the 
Kalima. Good Akhlaaq is a quality which can place nations 
at one's feet. 

One Hadith that has been taught to us by Hazrat Hakeem 
Muhammad Akhtar Saheb (fts.^zsb), is the following; 


2t^fco/J Some of t)ie Wisdom Within Certain Selected \\f.^&** 

JT T^S ^ Masnoon Duaas J ^SffiV ~^\ 


Meaning that "Women tend to overpower husbands 
<who are softhearted." 

In these days it would be termed 'petticoat government'. And, 

~ .?! * ■ A . \ m t s 


Men, who are hardhearted, strict, stingy, and rule with an 
'iron fist', will rule over their wives. This is a principle, 
philosophy, a fact of life, which NABl-E-kAREEM (-^«iJcJjijL.) has 
taught us. Then NABl-E-kAREEM (4s^t^Lo) explained his own 

Uj .5 bjJuw Jj5 i 'J\ L*. sm uli 


NABl-E-kAREEM (^ss)c4jL.) says, "That I be overpowered matters 
not. But that I am Kareem, that not a spot should come upon 
my character is of importance to me." Allah (^"* ! Jlji«-j)has 
declared that NABl-E-kAREEM (-i;^i)c<iiijL,)had the best character 
of all creation, therefore NABl-E-kAREEM (-^sjjMJilL») didn't want 
his character to have a blemish. Further, NABl-E-kAREEM (^JeJilL,) 


"And I don't like that I be overpowering, 

and that she needs to complain about my 

character to her famdy and friends. 


This is Husne Khulq, good Akhlaaq. The final portion of this 
supplication is; 

Some of t)ie Wisdom Within Certam Selected 

Masnoon Duaas 


Husne Akhlaaq is part of RADHAA BIL QADHAA. What is RADHAA 
BIL QADHAA? To be happy wifh what Allah ( JlWjiJL^Jhas destined, 
and what He has apportioned for you. A person who has 
RADHAA BIL QADHAA lives the life of a king. Irrespective of how 
Allah (ly^JlJL- u)created you, or what Allah ( J^Jbt—j) gave you, 
you should be happy. Whether Allah ( J^Jbt—jJcreated you tali 
or short, rich or poor, dark or fair, you are happy with Allah's 
decision. Your object is to please Allahf^^Jlk-j). What a Duaa 
Allah's Rasool (^-^<<jilL,)has taught us. We have treasures, 
treasures in our Deen, but unfortunately, we are like that snake 
which lies on top of the treasure, not able to use it itself, nor 
allowing others to use it. We should be enjoying these treasures. 
These are treasures that never get exhausted, the more you use 
them, the more they increase. 

Another beautiful, and great Duaa that Allah ((j'Kjlk-j) Himself 
has taught us, is the Duaa, 



dj*?i\ J> j JL-^-LiJUl^ L5 I Lu j 

ifljlJl Ci\X& Lij "jcLp- 


"Our Lordl Give us good in this tvorld and 

good in the Hereafter, and defend us from 

the torment of the Fire!" 

/iS^fr*^?J Some of t)ie Wisdom Within Certain Selected LKrf^ttt™ 

Masnoon Duaas 


The word RABBANAA is a great word. Hazrat Hakeem Muhammad 
Akhtar Saheb (rf&.^sb) explains, that when Hazrat hears little 
children calling their fathers "Abbaa", "Abbaa", for any problem, 
and for anything they turn to Abbaa. Since many of us are quite 
old, and we have now lost our Abbaas, Hazrat says that he 
gets consolation immediately, that more than his Abbaa, he has 
his Rabbaa, and Hazrat says although his Abbaa is not around 
his Rabbaa is near. "My Abbaa has passed away, but my Rabbaa 
is still present." Some Abbaas' may confront other children when 
their children are bullied, and the children who are confronted, 
would call their Abbaas', the former Abbaa might quietly 
'disappear' because the other Abbaa is stronger than he is. 
However, Rabbaa is not afraid of anybody, and Rabbaa will not 
age, get weak or retire either, and dying is out of the question. 

Therefore when we say RABB, we should not just say it glibly. 
We should reflect on the meaning of the word RABB. RABB 
means the Being Who brought us into existence. Allah is not 
only our Khaaliq - our Creator- Allah, after having created us, 
He sustains and nourishes us continuously. When we say Allah 
is our Sustainer, our Nourisher, we just listen and accept it. 
However, think of each individual aspect. Allah is sustaining 
our eyes, our vocal chords, our hearts, our liver, our lungs, our 
brains, everything around us, outside us. 

This world, the fresh air we breath, the water for the trees, the 
mountains, the stars, the sun, the moon. This earth, just 
suspended, with no column, nor chains holding it up in place. 
If a feather, a table tennis ball is held at a height, and released, 
they will fail to the ground. However, the earth 24000 miles in 
circumference, 8000 miles in diameter, and then 75% of the earth 
covered with water, and water is extremely heavy, together 
with all the contents of the earth, just remains suspended. Who 
is responsible for this miraculous feat? Only Allah (J^Jbt—j). 
Hazrat Hakeem Muhammad Akhtar Saheb (fas.^b) has 
aptly explained this in Urdu, from which Hazrat's Khaadim 


= 78 

Some of t)ie Wisdom Within Certain Selected 

Masnoon Duaas 

Hazrat Meer Saheb (/*& b sx*l>) re-arranged it in poetic form as 
follows: . 

fa <L- fa <~j\s 



Earth and sky hotv they are suspended 
Neither to chains, nor to pillars appended 
Each planet suspended with no column 
I applaud Thee, my Rabbul Aalam 
I applaud Thee, my Rabbul Aalam 

Thus, coming back to Allah ( jMjlk-jj's Name RABBANAA, Hazrat 
Ayesha (ti*JllJj) narrates that when a Banda of Allah says, 
"YA RABB", Allah (JMjiSL*) immediately says, "My Banda, I am 
present, what is your need?" Therefore when a person says 
RABBANAA, Allah is there, present. Hazrat Ali (^JjiJ^) used to 
get up in the middle of the night and make Ibaadat (supplicate) 
to Allah (tilltfjeL.) thus, "YAA RABBANAA! YA RABBANAA! 
YATAZARRA'OO ILAIH," with humility. 

He used to cry like a person who had been bitten by a snake. 
He used to cringe with restlessness, crying to Allah. 

The Tashreeh (commentary) of the Duaa, 


2t^fco/J Some of t)ie Wisdom Within Certain Selected \\f.^&** 

JT T^B^ t Masnoon Duaas J ^gffiV ~^\ 


is as follows: 

In the first portion of this Duaa, we supplicate, RABBANAA 

Our RABB! Give us in this world, that which is good. What is 
that which is good in this world? There are seven Tafseers 
(commentaries) regarding HASANAA FID DUNYAA. 

(D fcJLil! S Vy& 

O Allah, grant me a pious ivife. 

Nabi-e-Kareem (^jleJJilji*») said, 

2b*JUaJl o ij^\ L^La Jjf-j £ h« OJJ1 



"This dunya is a place to benefit from, and the 
best thing to benefit from is a pious ivife." 

Another Hadith Shareef states, 

<UPl£i \Ay>\ \i\j Jjy LfcJl jii \i\ 


"Whcn you look at her (y our ivife), she pleases you when you 
command her, she fulfills, and obeys the com.mandm.ent." 


Sotne of tiie Wisdom Within Certain Selected 

Masnoon Duaas 

A pious wife, is a wife who, when you are not around, looks 
after your wealth, and her chastity. It is stated in a Hadith 
Shareef, that when a woman leaves this world, and her 
husband was pleased with her, she would be entitled to 
enter Jannat from any of its seven doors. A woman is also a 
great support, and an asset for a man. 

Haji Faarouq Saheb (Jcjlfifj) narrated that there was a woman 
in his hometown (Sukkar), in Pakistan, who was blind, deaf, 
dumb, and paralysed. Who will, in our, or any other time, 
marry a woman with disabilities of this nature? 

Allah (<y l * s j& r j) inspired a man to marry this woman. He used 
to cook the meals, feed her, see to her sanitary needs, and 
went totally into her servitude for the reason that she too, was 
a servant of Allah, and that nobody would marry her. This, not 
looking at her needs, but looking at Allah's creation. These 
days, even good women are not looked after, but this man 
undertook to look after such a handicapped woman. The result 
was that Allah Ta'aala blessed this couple with six sons, all of 
whom studied Deen, they became Haafizul Quraan, Aalim-e- 
Deen. Mufti, Qari etc, and they are serving Deen till this day. 
This is the Barakat of marrying a pious woman. 

Nabi-E-Kareem (-^gJcJiL.) taught us a philosophy, a reality, a fact 
of life in the following Hadith: 


A man gets married to a woman for one of the following f our 
reasons, her beauty, her wealth, her lineage, or her piety. 

Then Huzoor (•^^gJcijL.) gave us advice; 

_> 4 fyS^j SomeoftkeWUdanWithmCatainSdected |a£{3£SLA --. 

/^ NR^g ^ Masnoon Duaas J ^SffiV ^\ 

ijy iju <iJy j^P' v* 1 ^ y^ 


"Before you get married, look at the piety of the ivoman, 
or else you will suffer great losses." 

From experience, when a man marries a woman for her piety, 
Allah gives him beauty, peace of mind, and contentment of 
heart. This topic regarding a pious wife can be dealt with in 
great detail, however, in brief, when a person supplicates, 
RABBANAA AATINAA FID DUNYA HASANAA, he pleads for firstly, a 
pious wife. Some who think that their wives are not pious, 
and another 'fairy' may come forth towards matrimony, think 
incorrectly. Allah (J^JI^-j) will make his wife pious. 

The second Tafseer regarding this Duaa is; 

(2) yjfis tf'yi\ 

"O Allah grant me pious children." 

Naturally, from a pious wife, will come pious children. One 
non-Muslim woman wrote to the 'Letters to the Editor' section of 
a Zimbabwean newspaper, stating that she is proud to be a Ph.D 
Permanent House Dweller. Let us give our daughters this Ph.D, 
via, a B.Sc. But the B.Sc. which they will get from their mothers 
(Baking, Sewing, and Cooking). With this degree, they will get 
through to the stomach of the husband. It is a well known fact, 
that the way to a man's heart is through his stomach. Also, a 
hungry man is an angry man, and when he is not given good 
food, his anger is more severe. Therefore, instead of the B.Sc. 
of the University, which will cause her to loose her modesty, and 
in some cases her Imaan, guide her towards a successful life. 

Let us further look at the Tafseer (commentary) of the word 

Sotne of the Wisdom Within Certain Selected 

Masnoon Duaas 


"Those who do not harm an ant, and ivho 
cannot tolerate Gunahs (sin)." 

Therefore, how could those, who do not harm an ant, harm, a 
non-Muslim, let alone a Muslim? When they cannot tolerate 
Gunahs (sins) how are they going to commit Gunahs"? They 
would never hurt your feelings as their parents. They would 
make Duaa for Allah (J^JI^—j) to have mercy on you. 

The third Tafseer of the Duaa RABBANAA AATINAA FID DUNYA 

O Allah grant me Halaal Rozi (pure sustenance) . 

From Halaal Rozi, your children will also be Halaal. When your 
Rozi is Halaal, then your semen is Halaal, and when your semen 
is Halaal, your children will be Halaal. Allah (J'WjiJLj) says, 

\ALfi \jLU-\j j* ijJiT (U»ji' L$» 


(Surah: Al-Mu'minoon; Ayat 51) 

O ye apostlesl enjoy (all) things good and pure, 
and do righteous work. 

Eat that which is not only Halaal, but which is healthy and 
wholesome, in order to perform good deeds. Which means that 
your income must be Halaal, and the food consumed must also 
be Halaal. This verifies that when a person's Rozi is Halaal, his 

T *V 

/iS^fr*^?J Some of t)ie Wisdom Within Certain Selected LKrf^ttt™ 

Masnoon Duaas 

Amal is Halaal, but when a person's Rozi is doubtful, his Amal 
becomes weak. However if his Rozi is from Haraam, h e won't 
get the Taufeeq of making Ibaadat. 

The fourth Tafseer of this Duaa is; 


"O Allah, grant me knowledge of Deen." 

When one has knowledge of Deen, then one will know whether 
one's Rozi is Halaal or not. 

The fifth Tafseer is; 


(s) £ti\j;&>A\ 

"O Allah, grant me the understanding of Deen." 
One may have boundless knowledge as far as Deen is 
concerned, but understanding of Deen is of great importance. 
An example of this is, when one Muhaddith, (a person who 
studies and teaches Hadith Shareef), read the Hadith which 
stated that when Istinjaa is made, 

'j 'aji FAL YU'TIR Make Witr 

Therefore, whenever he made Istinjaa, he used to make Witr 
Salaah. A Faaeeh, an Aalim, noticed this action of the 
Muhaddith, and he enquired the reason for this action. The 
Muhaddith replied that this is what is stated in the Hadith 
Shareef, and he quoted the Hadith. The Faaeeh then advised, 
that the meaning was misunderstood. The meaning, in terms 
of understanding the Hadith, is that the dry clods of mud, the 
Dhelaa, that were used in the past, and in today's time, the 
use of toilet paper, should be used in odd numbers when 
Istinjaa is made. Once, thrice, or five times etc. Therefore the 
understanding here is that Witr means odd numbers. 


Sotne of tiie Wisdom Within Certain Selected 

Masnoon Duaas 

A person in a\\ his love for Deen, knowing the great virtues of 
placing his lips on Hajare Aswad, but he lacks TAFAQQUH FID 
DEEN, and he gets to Hajare Aswad between a mass of women 
with his hands reaching forbidden places, with the intention of 
kissing Hajare Aswad. Irrespective of the great virtues, and 
merits of kissing Hajare Aswad, the Haraam that took place 
with the effort of getting to Hajare Aswad, let alone in the 
Haram Shareef, or the Mataaf, even the Kaaba Shareef, the 
Haraam is committed in front of the Hajare Aswad itself. 
TAFAQQUH FID DEEN gives one the understanding that Haj is an 
Ibaadat which is easy. For every measure of knowledge a 
person has, he would require ten measures of understanding 
of the knowledge. 

Hazrat Umar ( / ^ J ii\J° J ) made the Tahneek of Hazrat Hasan-e- 
Basri (^ji\Jj), and he made the following Duaa, 


O Allah grant him the knowledge and understanding 
of Deen, and make him beloved to the people. 

What a great all-encompassing Duaa this is. If a person is a 
great Aalim, but his Al<hlaaq is not good, and he is constantly 
angry and shouting, people will keep away, and not benefit 
from his knowledge. On the other hand a person has wonderful 
Al<hlaaq, he is a magnet, and he draws people towards him, 
but he has no knowledge of Deen, he will spread ignorance and 
innovation. Both the qualities are necessary. 

The sixth Tafseer of the Duaa is, 

(6) JS^^ 1 ^-^ 

The company of pious people. 

/iS^fr*^?J Some of t)ie Wisdom Within Certain Selected LKrf^ttt™ 

Masnoon Duaas 

A Hadith Shareef states 

s-U&Ji iiy-j t\'J&\ JJbj- j frUJUJi J 


"When you have Mas'alaas, ask the Ulemaa, 

and sit ivith the old people, and mix and 

he acquainted with the pious people." 

The seventh Tafseer is, 

(7) JJS\& 

"O Allah/ Grant me the praises of people." 

Normally, we all believe that if somebody praises one, all one's 
Amal is destroyed, due to one being praised. 

There are two Ahadith which appear in contrast to each other. 
The one Hadith states that if someone praises you, throw sand 
in his mouth. This, to inform the person not to praise you. This 
Hadith refers to the royalty of the past, who used to pay others 
to praise them. Another is the case when a person, whose 
Imaan is weak, and is praised. This would cause the person to 
become conceited and live in folly of being pious. However, in 
terms of Thanaa-e-Khalq, the Hadith states, 



"When a Mm 'min is praised (a true Mm 'min) 

Imaan grows in his heart." 

When he is praised, he doesn't take the praises for himself. 
When he is praised, he in turn says all these praises are for 
Allah. The thoughts that go through his mind are that the people 
who praised him have only seen what is apparent, what is 
hidden they don't know, that is why they praise him. 


Sotne of tiie Wisdom Within Certain Selected 

Masnoon Duaas 

He ivho humbles himself for Allah, Allah raises his status. 

When he is being praised, he attributes the praises to Allah 
(JlttfJBv-i), therefore, he is being humble for Allah (JVjl**,-.), 
and Allah (^^J^i^t) continues to raise his status. 

Also when he is being praised, and he thinks that these are 
not his praises, but the praises which belong to his Sheikh, 
or his Ustaad. 

Hazrat Moulana Ashraf Ali Thaanwi says, that if just the 
thought of a pious person comes to mind, Imaan increases in 
the person. Mullah Ali Qari says that if the thought of a pious 
person comes to the heart, then this person's Imaan increases. 
Therefore Thanaa-e-Khalq is a very great Ne'mat from Allah. 
However, one should not ask or demand that people praise 
one, however, when they praise one on their own this is 
acceptable. Therefore, by making the Duaa RABBANAA AATINAA 
FID DUNYA HASANAA, What is actually supplicated for in this 
one short sentence is: 

O Allah! Grant me a pious wife, pious children, 

Halaal sustenance, the knowledge of Deen, 

the understanding of Deen, the company 

of the pious, and the praises of people. 

The Duaa continues, 

. . . and grant me good in the Hereafter. 
The Tafseer of good in the Hereafter is 


2t^fco/J Some of t)ie Wisdom Within Certain Selected \\f.^&** 

JT T^S ^ Masnoon Duaas J ^gffiV ~^\ 


Forgive us abundantly, and ivithout measure. 

* ' * * t 

(2) k£}\ Jyo 

Grant ms Jannat, 

O Allah! Maut is nothing more than the analogy of a person 
who goes through customs and duty of a country. One's 
Imaan will be checked, one's Aamal will be checked. If you 
are a VIP, -the Wali of Allah, one doesn't go through the 
customs, one is taken to the VIP lounge. No Hisaab, Kitaab, 
just straight entry into Janaat. This is MAGHFIRAT BI LAA 

The Duaa ends, 

.... sat>e us /rom the pwnishment o/ the /ire of Jahannam. 

The Tashreeh of this is, that the punishment of Jahannam will 
be meted out in the Hereafter, but for our lives in this Dunya, 
this Duaa's plea is for Allah to save us from. 

Such lust, ivhich <wdl lead us to the fire of Jahannam. 

This Duaa doesn't request for an end to be put to our lustful 
desires. If this was this case, then our wives would go to the 
Qazi Saheb to annul our Nikah, because you have no desire. 
It is necessary to have desire and lust, 

S' ) 

Sotne of the Wisdom Within Certam Selected 

Masnoon Duaas 


"Fair in the eyes of men is the love of things they covet." 

(Surah: Al-Imran; Aayat 14) 

Allah has placed the desire for women into men so that the 
rights of wives would be fulfilled. 

However there should not be so much of lust and desire for 
one to go into Haraam. Therefore this supplication pleas for 
one to be saved from so much of desire, that will cause oneself 
to go into Haraam. Nevertheless, retain that much of desire in 
oneself, that will allow one to fulfill the rights of one's wife, 
and keep her happy. 

This is such a small Duaa, but it's requests are so far reaching. 
However, when we make this Duaa, we should not make it 
thoughtlessly, or unmindfully. Allah (J^Jbt— j) does not accept 
Duaas that comes from an unmindful heart. One should at least 
think of some aspects of the explanation while making this, 
or any other Duaa. Another Duaa which Huzoor Nabi-e-Kareem 
(•^alcijL») has taught us is, 



teti \ Uijjlj &- j^J i Uji £4Ui 
Vjlaspt bljjl j %<i JJbd I Uji j 


O Allah show us the truth as truth, and grant us 

the ahility to folloiv it, 

and show us the falsehood from falsehood and 

grant us the ahdity to abstain from it. 

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Many of us have heard this Duaa on many occasions, and 
have said " Aameen" to this Duaa when an Imaam had said 
this Duaa. Knowing the truth as truth is also a great necessity 
and need. In many cases people see falsehood as truth, and 
they dedicate and give their lives for the falsehood they so 
ardently believe in, which they regard as truth. Wars are fought 
because of some party's misconception of what the truth is. 

One of the major truths is that this world is not only temporary, 
but a deception. Allah (J^JIjLj) Himself says in the Quraan 


For the life of this world is but goods 
and chattels of deception. 

The Creator of this Dunya tell us: This Dunya is only a 
deception .Therefore to recognise this world as being deceptive, 
and know that Aakhirat is the real life, is of great necessity. 
If this is not recognised, a person will take this world to be 
everything, and will have doubts about the Aakhirat. One 
elear proof of this is that a person concentrates his efforts on 
what he is sure of. 

Another truth here is the realisation that in Sunnat is our 
success. Many people do not see that in Sunnat lies our success. 
Also that Allah (J^JI^-j) has kept all our needs of this world, 
and the Hereafter in our Deeni Ta'leem. Not realising this, 
causes us to saerifice the hounour of our daughters and sons 
in secular education, and they are convinced that they are 
doing the right thing. The parents will slog in order to make 
enough money to give their children education, and they feel 
that therein lie their success. Also NA'OOZUBILLAH, they see 
the becoming of a Haafiz, a waste of time. They term this as 
a 'futile mental exercise' NA'OOZUBILLAH. 

* 0) 

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They see the making of an Aalim as making their son a beggar. 
Hazrat Moulana Qaasim Seema Saheb, the Muhtamim of Daarul 
Uloom, Newcasfle, in fhe eaHier days had a desire and a passion 
of starting a Daarul Uloom, teaching Arabic, and making Ulama. 
People were forthwith in their expression that Hazrat wanted to 
make their children beggars. In other words, becoming an Aalim 
was equivalent to becoming a beggar. This is seeing the 
falsehood as truth, and the truth as falsehood. 

One way of attaining this recognition of truth from falsehood 
is by the recitation of the Qur'aan Shareef. Allah (J'WjiJLj) 
says of the Qur'aan Shareef, 

'f* .* ' 

(Surah: Baqarah; Aayat 184) 

Literal Meaning: Ramadhan is the (month) in which was sent 
down the Qur'aan, as a guide to mankind, also clear (Signs) 
for guidance and judgment (Between right and wrong). So 
every one of you who is present (at his home) during that 
month should spend it in fasting, but if any one is ill, or on a 
journey, the prescribed period (Should be made up) by days 
later. Allah intends every facility for you; He does not want to 
put to difficulties. (He wants you) to complete the prescribed 
period, and to glorify Him in that He has guided you; and 
perchance ye shall be grateful. 

Figurative Meaning: The more one makes Tilaawat (recites), 
one will be able to clearly differentiate right from wrong. 

This takes on even more effect with an Aalim who understands 
the Qur'aan Shareef, and he gets into the depths of the Qur'aan 
Shareef. Another way of achieving this great quality is Taawa. 
Allah says, # „ , .. , , „, 

UtSjS Jj J^w 4JJI \jh3 j! 

(Surah: Al-Anfaal; Ayat 29) 

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LlTERAL Meaninc: O ye who believe! if ye fear Allah, He will grant 
you a criterion (to judge between right and wrong), remove from 
you (all) evil (that may afflict) you, and forgive you: for Allah 
is the Lord of grace unbounded. 

Ficurative Meaning : By the Barakat (blessings) of Taqwa (piely), 
Allah will grant a person the ability to clearly differentiate right 
from wrong. 

This will not only benefit the individual, but also those who 
seek advice from him, whom he will be able to guide with clear 
definition. These advices do not only pertain to Deeni matters, 
but also in matters mundane (that are worldly) 

The highlight of this Duaa, which Hazrat Hakeem Muhammad 

Akhtar Saheb (nfa&sb) has taught us, which is a wonerful point. 

i*j ^j . ~ ?* s > ' ' s t * ' 

apu i usjjij u?- j^JiUji ^i 


The last part of the Duaa which is printed in bold above, is 
that we request, not the Taufeeq of following the right, but 
give us the Rozi of following the right. The linguistic mastery of 
Nabi-E-Kareem (-^«iJcJjijL.), and the knowledge of the needs of his 
Ummat, ascertains, that not only do we get the Taufeeq of 
following that which is right, which is important, as after llm, 
Amal is important. There are four aspects linked to this point: 

First is to see right from wrong. A person may misunderstand 
right from wrong throughout his life and depart from this 
world a loser. Then there is the person who distinguishes wrong 
from right, and yet doesn't practice on what is right. The third 
is a person distinguishes wrong from right, and acts accordingly, 
which is termed Taufeeq, and is a great achievement. However, 
lastly, but most important, is the Rozi. In terms of this, one will 
see that which is right, make Amal upon it, and it will have 

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become one's Rozi (sustenance), as per the supplication of 
this Duaa, and will never leave one until death. 

The difference between supplicating for the Rozi to do right, 
from asking for Taufeeq to do that which is right is explained 
by Hazrat Hakeem Akhtar Saheb (fib.*£Sb) as follows, a Hadith 
Shareef states: 

lg£ j j J.oi >C ... J ^j&- L«ji> CJytJ AJ LLij tj\ 



No soul will die until it completes its Rozi 

Therefore, by using the word Rizq, we supplicate that until we 
don't follow all that which is true, our death won't come. If one 
knows that Salaah is Fardh, but one does not perform Salaah. 
Therefore this Duaa means that Oh Allah, until I don't become 
completely Paaband with Salaah, till then my death should not 
come. Therefore, just as death will not overtake any soul until 
it's last drop of water, or grain of rice is partaken in terms of 
physical sustenance, similarly, until our spiritual 'food' -Haj, 
fasting, Deeni Taaleem, and the likes-is not complete, death 
will not overtake us. 


... and my life is such a wonderful, clear life, that I see the 
falsehood clearly as falsehood, and not only with the physical 
eyes, but the 'eyes of the heart', this gives one the capability 
of saving one's self from evil. Differentiation of truth and 
falsehood, good and bad comes in various forms. One good 
example is that of friendships and choosing friends. This is an 
important facet in life. Hazrat Hajee Farooq Saheb (Jejl^j) 
said that today is the time of Fitnah (trials), in which even 
one's Mureeds make Hasad (have jealousy) of the Sheikh. 
The Qur'aan-e-Paak is so emphatic in its explanation of choosing 
one's friends. Allah (J^j^L,) sa ys to Nabi-e-Kareem {4~^^,), 



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WALAA TARKANOO ILALLAZHEENA ZHALAMU not even to a hair's breadth incline totvards 

the wrongdoers and evd doers. 

(Surah: Hood; Aayat 113) 

Let alone keeping their company, or sharing a joke with them, 
or socialising with them. Do not incline to them in thought, or 
any way whatsoever. This also pertains to the believers. The 
effect of one' company has so much to do with a person, the 
Our'aan Shareef in many, many Aayaat (verses) has emphasised 
this point. Therefore, if a person is not able to differentiate that 
he is in the company of the evil instead of the good, it will have 
an effect on him. So strong is the dissuasion of the Our'aan 
Shareef of being in the company of the non-believers, that from 
the beginning of the Aayat (verse), Allah (J'tojlk-») states, 



O ye who believe! if any from among you 

turn back from his faith 

(Surah: Maidah; Aayat 54) 

Allah (J^Jbt-u) says, do not associate with the non-believers 

and the Qur'aan Shareef continues with the argument saying 

that the time may come that you too will become a Murtad 

(turn away from Deeri). This is absolutely possible. One would 

associate with them to such an extent, that one would start 

thinking their ways to be good, one would give their ways 

preference to the ways of Islam. One would start finding faults 

with the ways of Islam. One will start praising and honouring 

their ways. Eventually, the condition will come-according to 

the argument that the Qur'aan Shareef builds-that one will be 

lead to the stage of giving up one's Deen. So severe is mere 

association with the non-believers. 

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Continuing with the second part of the Duaa, we supplicate, 
O Allah, show me the truth from untruth, and make it Rozi for 
me, that is, until I give up evil do not let death overtake me. 

Therefore by making this Duaa, one's death will not come until 
one follows Allah's commandments one humdred percent, and 
stays 100% away from Gunah. That means that one will die as a 

DUAA 10 


s V 

y & y ' 9 / |j j| | / 

l j*~«j bu^ lu-il?- *-£ul 

"O Allah/ Make my reckoning a light reckoning." 

Huzoor (^jlotilL») used to make this Duaa abundantly towards 
the end of his life. Hazrat Ayesha (l^Ju\J"j) enquired, "Oh 
Allah's Raspol (i^JjL,), what is HISAABAY YASEERA?" May 
Allah (i^l^Jik-a) grant Jazaa-e-Khair to the Sahaaba-e-Kiraam 
(r^mfj), because they asked the questions and they made life 
easy for us. If this was not the case, we would have cast our 
own interpretation to the Duaas. Huzoor (^jjMJilL,) explained 
that HISAABAY YASEERA is that there is no Hisaab (reckoning) 
for the person. Allah ( J^Jlk—u ) will give to the person his 
Naama-e-Aamaal (book of deeds), and instruct him to be on 
his way without checking anything. Nabi-E-Kareem (-^aJcdilL,) 
said NAM NUQISHA, a person whose books of deeds are checked, 
is in Azaab (punishment), for who can come through with clear 

Hazrat Moulana Hakeem Akhtar Saheb {^y.^^\>) has portrayed 
the meaning of this Duaa with an analogy that all of us can 
understand in current day terms. Hazrat says it is like going 
through the customs at an airport. When one opts for the 'green 



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light', the officials let one pass through with ease, without 
requesting one to open one's bags. That is what one supplicates 
for when making this Duaa. 

To appreciate this Duaa to a greater extent, is a story that was 
related by an Arab, and this narration is from the 'Laal Kitaab' 
(red Kitaab). This Kitaab has no page numbers, thus no 
references can be given in terms of this narration. In other 
words, this is just a story, yet the moral and lessons from it are 
great. Though the story is interesting, there is no authenticity 
attached to it. The story follows thus: 

There was a king who was on his deathbed, and he requested 
that his children gather around him. After they had gathered, 
he asked if they would fulfill his dying wish. Ali the children in 
unison acknowledged that they would fulfill his wish, as this 
was how they were obliged to him throughout their lives. His 
wish was that they divided his kingdom into two patrs. The one 
part should be divided amongest his heirs, and the second 
part should be given to the person who will be prepared to 
sleep with him in the Qabr (grave) for the first night after being 
buried. Ali his children agreed to this, as the half left to be 
divided between themselves was more than enough for them. 
Their dilemma, however was to find someone to volunteer to 
sleep in the Qabr for one night. 

However, after the demise of the king, the announcement was 
made, and one person volunteered to sleep in the Qabr for one 
night. This was an extremely poor person who had absolutely 
nothing, with nothing to lose. His only possession was one 
sickle with which he used to cut grass during the day, bind it 
with a piece of string, sell the bundle in the market, buy two 
Rotis, eat them, and sleep wherever he found a place. The 
thought that occurred in this person's mind was that he had 'hit 
the jackpot', as he was going to get half the kingdom in one 
night. People warned him, frightened hm, saying that this was 

* ) 

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not an easy task, but he was adamant, and they buried him with 
the king. 

When Munkar Nakeer came into the Qabr, they discussed 
between themselves that they usually only get 'one customer', 
on this night they had two. To top it, one was alive, one dead. 
They made Mashwera, and decided that the dead one could 
not go anywhere, the one that is alive could still escape, so 
they should start with him first. As the Hadith states, we will be 
questioned as to what we earned, where we earned it, how did 
we spend it, until these questions are not answered, we will not 
be able to move from our places of Hisaab. 

They asked this person what he possessed in Dunya. He replied 
that he had nothing. This was because he was poor. Most of us, 
when asked would give the same answer. irrespective of how 
much a person has, when asked he will say that he has nothing. 
We always tend to look at others who are materially more well 
off than us and despite being given in abundance by Allah 
(\J^* 3 3'^t~. u), we say, ". . . what have I got? I've got nothing. That 
person has got a lot." 

However, continuing with the story, the angels in the Qabr jogged 
his memory and posed the question again, as to what he had in 
this Dunya. After much reflection, he owned up that he had a 
sickle, and a piece of string. The angels told him to leave aside 
the string, but the sickle was made up of two parts, the handle 
and the blade. The blade too could be left aside for the moment, 
they notified him, but they asked where he obtained the handle 
from. He could not remember where he obtained it, as he had 
carved it many, many years ago. Eventually it dawned upon him 
that some thirty years ago, he was walking in a certain jungle, 
and he broke a branch of a certain tree to make up the handle. 
They then asked him who did the land belong to, and if he had 
permission to walk on the land, let alone break a branch from 


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one of the trees. Also, they asked that when making the handle 
for the sickle certain tools were needed, irrespective of how 
primitive, where he obtained the tools from which he carved 
the handle, and with whose permission. 

This person could not answer these questions with regard to the 
handle of the sickle, and dawn broke. The questioning for the 
string and the blade were far from started. The people started 
excavating the grave, and when they got to him, they started 
congratulating him, as he stood to own half the kingdom. His 
reply to those congratulating him was that he declined the 
kingdom. He said that he could not answer for a sickle handle, 
how would he ever be able to answer for half a kingdom? 

Our lives be sacrificed, our Nabi-E-Kareem (•^Jc.jilL,) nas taught 
us all, rich and poor to make this Duaa, 

* t * , '» , & t\s 

I j*«*j uLm^- lu-ol?- (t-g-u^ 


Even the poor of today are rich by comparison of days gone by, 
so how rich are those who are rich? All of us will have to give 
reckoning for all that we had. 

On one occasion, Nabi-e-Kareem (-isS^^iL.), together with Hazrat 
Abu Bakr Siddiq and Hazrat Umar (f^iiij"j), in a state of hunger 
and exhaustion, in the heat of the desert summer, went to Hazrat 
Abu Ayyoob Ansaari (^Jiijj), who made their Mehmaani 
(hosted them) with some Khajoor (dates), rice, and some meat, 
which they partook of. Then Nabi-e-Kareem (-^sjJcJilL.) said, 

' I, s > S >s s \ ' t *4 

(•"«r* - ' ijr yTj» (j- 1 - LLV - L y' 



These are the bounties you will be asked to 
reekon for on the Day of Qiyaamat. 

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Surprised, Hazrat Abu Bakr {^JjiJ'j) asked Nabi-e-Kareem (4^jcJjL,), 
that, 'despite being in such a state of hunger and exhaustion, 
will we be asked to reckon for what we had partaken of?' HllZOOR 
(•^a)cii)L>) replied, 'Yes, we will be questioned regarding these 
bounties on the Day of Qiyaamat.' 

How will we be able to answer for each bounty bestowed 
upon us by Allah (J^JlJi— u)? If the repayment for the bounty 
of having one eye is five hundred years worth of Ibaadat 
(worship). We do not fulfill Allah (JH«Jj6Lj)'s right for one 
eye during our lifetime, how will we be able to fulfill the 
rights of the rest of Allah's bounties? 

Therefore by making this Duaa, we will get away very'cheap' 
and easy. Therefore, this Duaa should also be made regularly, 
as it is so simple and so short. 

DUAA 11 


u_£~**y l2ip IftJ! j ^jTIjLj JIS Jliiliwjill 

^^JU/sJl i_y sCz j^LLuf-lj '— \ ** 'j* t-4^ ji 




O Allah open the locks of our hearts by Your Zikr 

(remembrance) , and complete upon us Your bounties, 

and make us perfect ivith Your Fadhl (bounties), 

and make us of Your righteous and pious servants. 

Commentiy: O Allah ( Jl^JK-j), open the locks of our 
hearts. The first thing that is established from this Duaa and 
this Hadith, is that there are locks on our hearts. From here, 

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naturally the question arises, 'Where does one place locks?' A 
person locks up that place where valuables are kept. This 
proves very clearly that there are treasures placed and kept in 
our hearts. Also, the above supplication pleads for 'AQFAAL', 
which is the plural for locks, this indicates that there are many 
locks on the heart. If a person has very little valuables, he will 
place one small, cheap lock over them to protect them. Thus 
the more valuables a person has, the more locks he will have 
to safeguard the valuables. Therefore, when the Hadith states 
that there are locks on our hearts, it is clear proof that there 
are great valuables and treasures in the heart. 

Then, the Hadith shows us where to find the keys to these 
locks. 'BI ZIKRIK'. Open the locks of our heart, O Allah, by Your 
Zikr. In this Duaa, 'AQFAAL' is plural, that means 'many locks'. 
Also, the words 'BI ZIKRIK' is singular, this means that only 
one key is needed to open all these locks. What is the key? Zikr. 
This is a master key. Here Allah (^"*3JIjL«j) has also taught us 
through His Nabi (•^^jjtJjlL,), that one master key is enough to 
open the various locks that are on the heart, which is the Zikr 
of Allah ( >*Jlk_,). 

Upon studying the Hadith and Qur'aan Shareef, we will find 
what these treasures in the heart are. One is that Allah (^^JlSi-*)), 
says in the Qur'aan Shareef; 



(Surah Al-araaf; Aayatl72) 

" When thy Lord drew forth from the chddren of Adam from 

their loins their descendants and made them testify 

conceming themselves (saying) : "Am I not your 

Lord (ivho cherishes and sustains you)V 

K a J 

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They said: "Yesl we do testify!" (This) lest ye should 

say on the Day of Judgment: "of this we were 

never mindful." 

When Allah ( J^J^-j>) took from the backs of the Bani Aadam, 
(all the children of Aadam, a pledge asking them, 

<+>~>J. c».«Ji 

"Am I not your Rabb (Sustainer) 1 " 

There were no shops, jobs, factories or offices present and we 
knew that Allah ( <J^J&~. u ) alone is our Creator, and Allah 
(<y l * s j&_ J ) alone is our Sustainer. There were no hospitals, 
clinics or medicines, they knew Allah (<y l * s j&_ - ,) alone is the 
Being Who gives Shifa as well as good health. Allah ( J'tojlJL-i) 
alone is the Being Who gives us our happiness as well. Thus, 
every soul whether it became an atheist or a Kaafir (non 
believer) in this world-said; 


BALAA (Undoubtedly Allah, "You are our Rabb.") 

That treasure of seeing Allah, and the beauty of Allah (^^JIjL-jJis 
in the heart. Allah (J^JlJL- u) has sent us with this capital into 
this world. Also, Allah (J^JlJL- u) has kept it so safe, that it is 
locked up. There are those people who have done their Islaah 
to such an extent that they remember Allah ((^^Jljt-j) asking 
them "ALASTU BIRABBIKUM", and their giving the reply "BALAA". 

The opening of the locks of the heart are manifest when Azaan 
is given into a newborn baby's right ear, and \qaamat in the 
left ear. From this act, the child's Maut (death) will be with 
Imaan, Insha'Allah. Though the child might 'stray from the 
path', but due to that 'key being opened, the child's Maut will 
be with Imaan. 

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It is unfortunate that we as parents, suffering from an inferiority 
complex, do not have the courage to ask permission not to 
cause the child to first hear music from the delivery room, or the 
gossip of the delivery assistants, or the jokes or conversations 
that take place at the time of the delivery. Making these the 
first sounds to enter the heart of the new born baby. 

The first sound that the baby should hear is the Azaan - the 
greatness of Allah - then Tauheed ASH HADU ALLAA ILAAHAA 
ILLALLAAH Jjj *|| £{$ ^1 XlM not only LA ILAAHA ILLALLAAH 
<UJt Vtilil *^' but on oa th 't should be sworn and said, "I bear 
witness that there is only one Allah", should be affirmed in 
the baby's ear. The Risaalat of Nabi-e-Kareem (^Ic^ilL) then 
for it's success, the child must be told to go towards the 
obedience of Allah. The height of obedience is Salaah, though 
this is not the only form of obedience, it teaches us total 
obedience to Allah (^tej&^y Once total obedience to Allah 
is strived for, then every success is guaranteed, in this world, 
and in the Hereafter. Success in health, success in wealth, 
every success is meant in the word 'Falah'. This message 
immediately at birth is given to the child. It goes into the 
heart and brain of the child, into the nerves and veins of the 
child, into the arteries and marrow of the child, in the flesh 
and bones of the child, in the hair and nails of the child, this 
is where the message of Islam reaches. 

This message opens out the Imaan which is in the baby. When 
a baby is born in a Muslim home, and Azaan is given, the 
locks open, the Imaan is released and the child is a Muslim 
child, because the treasure the child came with has been 
opened with the 'key' of Azaan, and Imaan is released. 

This Duaa proves to us that treasures are in our hearts. The 
treasures of Yaaeen on Allah. As soon as a person turns himself 
to Allah (^Wj&L-j), the first reward Allah (^^Jlk-«)gives him, is 
that he doesn't have to slave for this Dunya any more. Once his 

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Yaqeen is built, and he knows that Allah is the Giver of Rozi 
(sustenance), Allah ( (^^Jljt-j ) will give it to him, and he will 
not have to slave for this Dunya as we are slaving. These 
treasures are in the heart, by Zhikrullah these treasures are 

The second part of this Duaa teaches the supplication: 

; ,>i,*.->i«iV LJLfr +j>3\ j 

. . . .and O Allah, complete Your bounties upon us. 

By Zhikrullah, the bounties of Allah (^^Jlk-j), which are 
untold, will come in completion and perfection upon us. As it 
is, each and every person Muslim or non-Muslim, even the 
animals are enjoying millions of Allah ( J l * J J&_u)'s bounties 
every split second. An example of this is that Allah ( J^JI^L—j) 
granted us sight, which is a bounty, vocal cords, ears, brains, 
lungs, liver, how many things that make up our anatomy which 
are working like clockwork, all of which are Allah's bounties. 
We have three hundred and sixty joints in our bodies, which 
are bounties from Allah (J^JlJL- u). 

The bounty of the ground that Allah (^^JIjL-j), has blessed us 
with is so beautiful. It is not too hard that we can not dig into 
it for our foundations, or plant seeds for our sustenance. Allah 
(J^Jbt—j) made it soft enough. Also, it is not as soft as sponge 
so that we couldn't walk on it. Allah ( J^JlJL- u) made this earth 
perfect, and stretched it out for us. 

The bounty of the gift of air that Allah ((^^Jljt-j), has given 
us. If we do not get air to breathe for one second, we feel 
claustrophobic. These are the bounties of Allah ((j"* 3 -?!»—*). 

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These are but physical and material bounties, however, we ask 
not only for this, but also that we be blessed with spiritual 
bounties. We ask that the spiritual bounties be completed upon 
us, we ask for the understanding of Deen. The understanding 
of who our Rabb (Sustainer) is, Who our Rasool is, the under- 
standing of the value of the Qur'aan Shareef. 

Further we ask 


"Also O Allah, let Your Fazl come in perfection, 
in totrents, let it overflotv upon us." 

We ask Allah to give us extra, Fazl means extra. Like the 
shopkeepers during earlier times used to give "bansela", or 
"pasella" to their customers. They used to give something a 
little 'extra' to make the customer happy, in Urdu this is called 
"Roonga" . Therefore we ask Allah Ta'ala to give us also that 
'extra' as well. 

How does this happen? Hazrat Moulana Hakeem Muhammad 
Akhtar Saheb (fi^y.^^b) explains, that when a person makes 
Allah Ta'ala's Ibaadat, noor statis filling in that person. The 
first place that gets filled with noor is the heart. When the 
heart is full to capacity with this noor, then it starts spilling 
over. The place from which this noor spills over is the eyes. 
Now when this person sees something, it is with a completely 
different look. This is what we call the Nazar of the Buzurg. As 
is commonly advised, we should let the Buzurg's Nazar fail 
on us. It also overflows with the tongue. Now when this person 
starts speaking, the person who made Ibaadat, who has 
Ta'allua Ma 'Allah -a 'connection' with Allah, who has got 
Ma'aarifat - the recognition - of Allah, and his heart is filled 
with Noor, his speech is completely different to that person who 

k a J 


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does not have this Noor and its preprequisites. One or two 
examples of this overflowing of Noor are discussed as follows: 

Hazrat Moulana Shah Abdul Qaadir Saheb ( JajUS-jj) , who 
was the son of Shah Waliullah ( JtJMzfj), the author of the 
translation Moodhihul Qur'aan - the first Urdu translation 
of the Qur'aan Shareef - for which he was 'rewarded' by the 
dismembering of his hands. This was due to false " Peers" 
who were making money from people by deceiving them into 
the 'purchase' of Jannat (Paradise) from them, though Islam 
obviously doesn't teach this, Hazrat Shah Saheb's translation 
exposed the truth. 

These false Peers reported to the king that an attempt of this 
nature was never made before. They insisted that the Qur'aan 
Shareef was revealed and always has been scripted in Arabic, 
this translation in Urdu is an act of Haraam. They coerced the 
king into giving the order that Hazrat Shah Saheb ( JtJtiS-Jj) 
hands be dismembered which was subsequently carried out. 
Though Hazrat's hands were dismembered, he gave hundreds 
of others in the Ummat the courage to put their hands to use 
in doing other translations in various languages. 

This great Buzurg, Hazrat Moulana Shah Abdul Qaadir Saheb 
{Jt*)lz?j), once in Fatehpur Masjid, in Delhi, had made Ibaadat 
in the way in which his heart filled with Noor, and eventually 
the Noor started filling and flowing from his eyes, and his 
tongue. A Hadith in Bukhari Shareef states, 


"The Nazar of the eye is absolutely true." 

In these days we also say " Poyra ne Nazar Thhaygay." Nazar 
has fallen on the child. The Hadith says that this is absolutely 
true. Nazar does fail. However, Mullah Ali Qari (Jejb)tz?j), 

jftfr^t/. Some of t)ie Wisdoin Within Certain Selected \$La & x 2< 

Masnoon Duaas 




Muhaddithe Azeem, (may Allah grant him great rewards), 
says, "O U\ama\ When you study or teach this Hadith, why is 
it always taught from a one-sided aspect, the negative side", 
in other words bad Nazar. "Nazar falls on the positive side 
as well." Then Mullah Ali Qari poses the question, 

jSl^Jl Jju>u <jSi\ Js^jUJl f Jai UL& 


What do you say of the Nazar of the Buzurg, 

whose one Nazar makes a Kaafir a Mm 'min, 

and grants an ignorant person wisdom, 

and causes an open sinner to be 

befriended by Allah. 

How many times is it heard from people who have reported 
that Hazrat Moulana Maseehullah Saheb [Ja^iS-jj) had visited 
their home, and he made Duaa for a certain child, and the 
child became an Aalim, or that Hazrat Sheikhul Hadith Moulana 
Zakariyya ( J*i>S-jj) came, and through one Nazar, had changed 
the life of a certain person. Hazrat Sheikh's {J*Jti\-jj) one visit 
to this country and how many Daarul Ulooms had come into 
existence here. 

Mullah Ali Qari (JejjIzSj) writes further: 

cijS I <>! jJ "0 'J, • lUji 'j* Jjy \i\ 


I/ a Wali of Allah 's passes through a village and he does not 

get so much of time to perform any Salaah, even though he 

only passed through, the Inhabitants of the village will 

derive the Barakat (blessings) of that Buzurg. 

M® 5 

Some ofthe Wisdom. Within Ceriahi Selected 

Masnoon Duaas 

Corning back to the narration of Hazrat Moulana Shah Abdul 
Qaadir Saheb (Jfjlil^j), after having developed so much Noor 
within him, he left the Masjid. The first thing his Nazar fell on 
was a dog,while this Noor was overflowing from his eyes. Who 
has narrated this incident? Non other than Haji Imdaadullah 
Muhaajir Makki (J*jifi?j), and Hazrat Moulana Ashraf Ali 
Thaanwi ( Jtjl\i?j) , who do not narrate and relate hearsay. 
This dog immediately became the most 'respected' dog in Delhi. 
People noticed that wherever this dog sat, other dogs would sit 
with absolute respect in front of him. The nature of a dog is 
that whenever they go into another neighbourhood, the dogs 
of that particular neighbourhood chase other dogs which are 
not from that neighbourhood. 

Hazrat Hakeem Akhtar Saheb (/fcj^b) says that if only it was 
an Insaan in place of that dog, and Hazrat Moulana Shah 
Abdul Qaadir Saheb's Nazar fell on him. Hazrat Hakeem 
Akhtar Saheb (fas.izsb) further narrates that when his Sheikh 
would look at him, he would make Duaa to Allah (^^J^i^t) in 
his heart, that "Shah Abdul Qaadir Saheb's eyes fell on a dog, 
and what became of that dog, I am an Insaan, and my Sheikh's 
Nazar is falling on me", "WA ASBIGH ALAINA MIN FADHLIK", "O 
Allah let your Fazl pour down upon us" Allah (J^JlJL- u)'s Fazl 
pours down more than the Niagra Falls or the Victoria Falls. 
In fact, Allah ( l y l * s j6L«j)'s Fazl pours on us more than all the 
waterfalls of the world put together. 

Another example of the Nazar of the Buzurgs is narrated thus. 
One ordinary person lived in Deoband during the time of Hazrat 
Shah Ahmad Shaheed Saheb (Jtjit^j), (who had originally 
authored the Kitaab 'Anwaar-us Salkah'). Hazrat Shah Ahmad 
Shaheed Saheb was en route to participate in a Jihaad against 
the British, and it was known to many people, including this 
ordinary person, that Hazrat would be passing through Deoband. 
This person stood at such an angle at a bend in an alley in front 

TJJt ^N/l Some of t)ie Wisdom Withbi Certain Selected I v/.M fif'' ' 

J* s== Vf*&lk Masnoon Duaas J ^JSffiV "%, 

of th Chhatta Masjid, that if Hazrat Shah Saheb arrived, his 
Nazar would definitely fail on this person. 

Ali this person wanted was one Nazar of Hazrat Shah Saheb. 
As Shah Saheb came, his Nazar did fail on this person, and 
this person's Nazar fell on Shah Saheb. The result was that 
whenever he used to enter Chhatta Masjid, Hazrat Moulana 
Qaasim Naanotwi (Jtjitzfj) noticed that the Masjid would be 
filled with Noor. Upon noticing this, Hazrat Moulana Qaasim 
Naanotwi Saheb appointed a child to keep watch as to upon 
whose entry the Masjid would become so filled with Noor. 
When finding out that it was this ordinary person, Hazrat 
Moulana Qaasim Naanotwi Saheb enquired from him what 
was it that caused this excessive Noor to fiil the Masjid when 
he entered, Hazrat enquired as to what his Amal was. This 
person's reply was that his only Amal was that he was aware of 
Hazrat Shah Saheb's eminent arrival, and how he positioned 
himself to get one Nazar of Hazrat Shah Saheb. This is the 
Nazar of the pious. 

After all, one Nazar of Nabi-e-Kareem (^^c-AL,) fell on Hazrat 
Abdullah Ibne Umme Maktoom (j?juij°j), a blind Sahaabi, he 
became a Sahaabi. On the other hand, Hazrat Uwais-e-Qarni, 
what a great Taab'i, so great, that Huzoor (■^sj) c JilL)told Hazrat 
Sayyidina Umar (^JiiJ°j), "When I leave this world, you will 
meet Uwais-e-Qarni, tell him to make Duaa for you, and for 
the Ummat." What a great person! Allah's Rasool is saying, 
"Take the Duaa of that person", and to whom is this being 
said? To the Khaleefatul Mu'mineen. However, the reality is 
that a million Uwais-e-Qarni cannot equal one Abdullah Ibne 
Umme Maktoom. 

This is what a Mureed has got to take from the Sheikh, from 
the heart of the Sheikh, the Nisbat-e-lntiqaali. He should sit 
in the Sheikh's Majlis, and if he sits in another Sheikh's Majlis, 

V jg J 

Some of t)ie Wisdom Within Certain Selected 

Masnoon Duaas 

he should imagine and meditate that he is acquiring this Nisbat 
from his Sheikh. Though whatever is imparted comes from 
another Sheikh's tongue, but his Faiz comes from his Sheikh. 
He should meditate of his Sheikh and take his Faiz from there. 
The Duaa continues . . . 

And make us of Your righteous and pious servants. 

This Duaa should be made before and after Zikr. From among 
the Duaas taught to us by Nabi-e-Kareem (^aJc^ilL), is the Duaa 
after meals, particularly when a person is a guest, and the 
Duaa he has to give to the host. Hazrat Moulana Shah 
Hakeem Akhtar Saheb (rffaissb) explains it so beautifully in 
this way, that we have eaten the food presented by the host, 
and now as the guest we have to give him Duaas. So to say, 
he gave us food which is Dunya-in one aspect it is Deen 
when the Niyyat is correct-and in return he is going to get 
Deen. He gave us Dunya, we're giving him Aakhirat. What 
a wonderful exchange, and what a bargain it is for the host. 
If we understand the value of it, we will be eager to feed, 
which was such a common practise in every Nabi, and all 
the Sahaba (rf^lljj). To entertain, to feed the guest was a 
trait which constituted a major part of their lives. This Duaa 
is not a Duaa from within us, by which we could think of, or 
formulate, but Allah's Rasool (•^sgJctilL») has taught us what 
Duaa we should give to the host as well. 

The Duaa is: 

2t^fco/J Some of t)ie Wisdom Within Certain Selected \\f.^&** 

JT T^S ^ Masnoon Duaas J ^gffiV ~^\ 

DUAA 12 


j&te iLLej yj>y ft>\& jri 



May the pious people always eat your food, and the 

Angels supplicate on your behalf, and may you 

provide for the fasting to break their fast. 

O Allah feed him ivho has fed me, 

and give him to drink, ivho 

has given me to drink. 

There is another Hadith which states that you should see that 
nobody eats your food, except a pious person. Feeding the 
poor is in its place. This means feeding with honour. One 
example is that somebody comes to beg for something to eat at 
the door, and you give him something to eat, there is no 
problem with that. Another case is when a poor person is fed by 
presenting to him the food in a plate, this, too, is no problem. 
What is meant here, is when a special invitation is made to 
people, with respect and honour. We should entertain and 
invite only the pious in this way. 

There are two reasons for this, as is aptly portrayed by Hazrat 
Moulana Hakeem Akhtar Saheb (^^)- The first reason is 
that when the pious eat your food, whatever Ibaadat will be 
made by them, and whatever work of Deen would be done by 
them, you would get 100% commission for that, because you had 

V a J 

Sotne of t)ie Wisdom Within Certain Selected 

Masnoon Duaas 

"filled their 'tank' up", so whatever they are going to do, you too, 
would earn maximum Thawaab for it as well. For example, if 
pious people were fed between Maghrib and Esha Salaah, 
(supper), with the strength they acquired from the food you had 
fed them, they would make Esha Salaah, and you would get the 
complete reward for the Salaah performed. 

After that there may be a Bayaan, and you would get the full 
reward for them making the Bayaan. With that strength they 
would perform Fajr Salaah, you will get that Thawaab as well. 
Some of those fed, (may be all of them) may get up to perform 
Tahajjud Salaah. You might be sleeping, but you got the 
Thawaab of Tahajjud as well. 

The second reason for this is that by the pious people coming 
to our house, Barakat comes into the house. Mullah Ali Qari 
(^Jku/lj/v) has written: 


Just by thinking or speaking of the pious people, 

the Rahmat of Allah (^^Jlk-j) deseends. 

What to say if they themselves were 

present? Hoiv much more of 

Allah (^Jik_»)'s Rahamat 

would descendl 

When Allah's Rasool (•^gjJt^L.) said Abraar, then Allah (Jl<j6L-i) 
will give us the Taufeea to invite people who are genuinely 
pious, and not those who are fake. Those who outwardly look 
very pious, but in reality they are not pious. Who are the Abraar? 
Mullah Ali Qari (Jtjlfifj) has given the definition of the Abraar 
as follows: 

3t^fco?J Sotne of the Wisdom. Within Certahi Selected Iw^Jg 

JT T^S ^ Masnoon Duaas J ^SffiV ~^\ 



Those who cannot condone evil, and 

they do not Harm an ant. 

The Duaa is that many people of this calibre eat your food. 
This is the First Duaa Nabi-e-Kareem (^ScJtL,) gave. The Duaa 


May the angels make Duaa for you 

Whoever assisted in the preparation of the food, sometimes, 
if many people are invited, family people, friends, and 
neighbours also get together to assist with the preparations, 
the Duaa is that may the angels make Duaa for them as well. 
How wonderful that the angels, who are Mustajaab, their 
Duaas are undoubtly accepted, because they are Masoom 
(sinless) will make Duaa for you for preparing meals for the 
pious. The third Duaa is: 


May Allah make you to be the means 
of feeding the fasting. 

In this way, for giving a person a date, a glass of water, or 
even maybe a cup of tea to break his fast, a few savouries, a 
real bargain is made. Just a little is offered to the fasting, and 
the reward is as if the person who presented the food had 
fasted for the day. This is a real bargain, to invite the pious, 
and that person, in return, gives us the above Duaas. What a 

Sotne of the Wisdom Within Certain Selected 

Masnoon Duaas 

great earning this is, for our Aakhirat. Hazrat Hakeem Akhtar 
Saheb {rf t 4s,&s\>) says, in reality, there is no word relating to 
Barakat in this Duaa. We all want Barakat. However, this whole 
Duaa is a Duaa of Barakat, because when the first Duaa is 
made, the Abraar, the pious people come. We know that when 
pious people, Buzurgs, come, they do not come alone. They 
come with an entourage. Therefore, when all are invited, how 
are they going to be fed? 

It is only when there is Barakat, that people can be fed in big 
numbers. Therefore Allah (iy** J j6t-_») will first send the Barakat, 
then Allah, will send the guests. What should be remembered 
is that whenever anyone has the opportunity to join us for 
meals, it is not what was destined for us, in our sustenance 
that the guest is eating, but, that which was destined for him, 
through our hosting. 

Therefore, it is an honour to host the pious because his sustenance 
had been destined from our Dastakhaan (tablecloth). If a great 
Buzurg, a Wali's Rozi is placed on our Dastakhaan, what an 
hounour this should be for us. Hazrat explains that during Hazrat's 
days as a students, in Deoband,the Dastakhaan had printed 
on all four sides the following; 

c— ijlf si * <cF 



B c not sorrowful of the guest arrived, and needed to be fed 
He eats of his oivn sustenance, but from your table spread. 

This is a Duaa for Barakat. It is also a Duaa of good Akhlaaq 
(character). If Allah ( tf I l * s j&_ - ) had given a person in abundance, 
but his heart is small, he would not give anyone ice in winter. 

/iS^fr*^?J Some of t)ie Wisdom Within Certain Selected LKrf^ttt™ 

Masnoon Duaas 


This Duaa is that you host the pious, in this way Allah will make 
your heart big. Allah will give you the quality of generosity. 
Allah will open your heart. In reality, nobody feeds, Allah Feeds. 
When one spends Allah (J^Jbi—ii) gives so much more in return. 
This is also a Duaa that everything within that household must 
happen with Aafiyat (ease), because if there were a major 
problem in the house, no matter how much a person would 
want to host guests, (due to the problem, be it illness, accident, 
Allah forbid a fire in the house), or a fire that has struck the 
house, it would be impossible to host anyone. Thereore, if 
Allah ((J^JlJL.a) will send guests to our houses, He will make 
certain that everything takes place with ease and comfort. The 
Duaa continues. . . 

"O Allah feed him <who has fed me." 

O Allah this person has fed me, now in return for this, You feed 
him. When Allah (^^J\ii^t) feeds can one imagine what the Rozi 
from Allah (J^Jb*—*) would be? Whenever he is or whenever it 
is required, Allah ( J^JlSL- j) would provide for him. 

After the completion of a meal, a lot of food is generally left 
over, and the women who prepared the food complain that the 
guests had not eaten, though all the guests had taken to their 
fiil. Sometimes the food would be eaten in that household for a 
week, or the food would be distributed to neighbours and friends. 
Allah (J^J^t-j) gives Barakat. One can imagine how much 
more there would generally be in reserve in terms of foodstuff in 
the fridges, the pantry and the deep freeze. All this apart from 
the bank-balance held by the occupants of the household. Also 
what is in "ooplang", which the poor receiver also is not aware 
of. Allah (^"* ! JIjL«j) has given so much. But irrespective of how 
much the person or family has, they are limited to that. 

k jm J 

Some of t)ie Wisdom Within Certain Selected 

Masnoon Duaas 

"However, Allah (J^JlJL- u) treasures are unlimited. Therefore, 
the host fed from his limited resources, Allah (^^JIjLj) will 
feed him from His unlimited resources. It is also factual, that 
Allah ( Jto.Jbi-*! ) looks at His Banda (servant) with surprise, 
knowing that he only has this limit-be it millions-which, in 
fact, is still a limited amount. Notwithstanding that Banda is a 
'Makhlook' created by Allah, he had opened his heart from 
his limited amount and went to great lengths to prepare to 
feed fellow servant. For Allah resources are unlimited, and He 
is Khaalik (The Creator), this is how Allah (^tej&_^) opens His 
treasures to the host. The next part of this Duaa is: 


O Allah, give him to drink 
tvhom has given me to drink. 

The host might have given the guest a variety of drinks to drink, 
like juices, tes, water, and the like. Now Allah, You give him to 
drink. This is, so to say, Allah will reply, that you invited your 
fellow bondsmen to your house and gave them to drink, now in 
return, I will call you to my house, to Kaaba Shareef, and I will 
give you the best drink in the world, the river of Jannat - Zam 
Zam - and right at the source will I afford you the opportunity to 
drink. For him to drink. 

The water of Zam Zam is such, that an Arab Aalim has written a 
Kitaab of the Fazeelat (virtues) of Zam Zam, in which he states 
that when Hazrat Nabi-e-Kareem (•^aJciL') made Hajjatul Wadaa, 
he requested from a Sahaabi (jf-ju\J°j) to draw Zam Zam. Huzoor 
(■^s^4!i , °) c ' ran ' < f rom the leather bag. After having drunk the 
Zam Zam, some Zam Zam was left in Huzoor (^saMj'M' 5 Mubarak 
mouth, which Huzoor (-^aJcdilL,) allowed to flow back into the 
leather bag, and he requested to the Sahaabi to empty the 
Zam Zam from the bag into the well. Ali of us like to have the 

/ijrtfro?.! Some of t)ie Wisdom Within Certain Selected LKrf^ttt™ 

Masnoon Duaas 


Barakat from our Buzurgs, things particularly food or water left 
by them. Nabi-E-Kareem (•^jJc.JilL,) has given us this opportunity as 

The Barakat of our Nabi (^JeJilL,) exsist till today, and , in 
fact will exist, till Qiyaamat in Zam Zam. This also proves to 
those who object (to those having) to drink from that which 
is left over by the Buzurgs. This practise is in existence 
since the days of Nabi-e-Kareem (i^J^L,)- Allahu Akbar! The 
Sahaaba, would not allow the water from which Nabi-e-Kareem 
(^SsMilL.) ' laC ' mac ' e Wudhu to fail onto the ground, they 
would rush for it, and fight for it. Na'oozubillah, we would 
say that they were mad. This was the case atthe time of Sula 
Hudaibiyah, when the Meccans observed, and analysed what 
people the Sahaaba were. Even the blessed saliva of Huzoor 
(•^sjjcdiijL,) was not allowed to touch the ground. This is the 
love the Sahaaba had for Huzoor (^ScJtL*)- Therefore, Zam 
Zam is steeped in Barakat, in that it is a river of Jannat, as 
well as that it has the Barakat of Nabi-e-Kareem (^ssMji»)- 

Zam Zam is also physically pure. Recently, a doctor who resides 
in Modder B near Benoni, was called upon by a company 
promoting their water purification system. During the course of 
their promotion, they tested ordinary tap water, and showed the 
degree to which the water supplied by the municipalities via tap 
was impure. In order to test the claimed credibility of their 
testing equipment, he requested that they test some Zam Zam 
water without telling them what it was, or where it came from. 

These consultants were astounded at the purity and quality of 
the water they had just tested, and claimed that the water was 
one hundred percent pure, this considering the impurities 
inherent in the container, as well as the period of time for 
which the Zam Zam was stored in the container. Adding to 
this, Nabi-e-Kareem (4^4]|*>) said. 

This also prove to those who object to drinkingfrom what is left over by the buzurgs, 
that this practice is in existence since the days of N abi-e-Kareem (l^c-ty^») 

Sonie oftiie Wisdom Within Certaiii Selected \\ i*rt9 4l 

Masnoon Duaas 


Zam Zam satisfies the Niyyat (intention) 
with ivhich it is drunk. 

Therefore the Duaa is: 

'./"■' > * -'i' 


O Allah, give him to drink whom 
has given me to drink. 

Therefore, Allah (iJ^J^-. u) will give the person, for whom this 
duaa is made Zam Zam to drink. This is really a Duaa which 
has so much of Barakat, that Allah, will give Zam Zam, in 
the way of taking the person for this Duaa is meant, over and 
over again for Umrah and Haj, because now Allah will invite 
this person. 

The other Duaa mentioned in the Hadith shareef is: 


O Allah, give them Barakat in their Rozi, forgive them, 
and have mercy upon them. 

These are the valuable Duaas one gets for inviting someone. 
However, we should invite the Abraar, the pious. They are the 
people who would give these Duaas. If one invites sinners, 
they would eat the food one presents to them, and commit sin. 
They, in all probability would not even give one any Duaa. By 
inviting the Abraar, the food will be eaten, and talks of Deen 
would take place simultaneously, one's house becomes a 
Khaanqah, a Markaz of Deen. 


Some of tiie Wisdom Withhi Certain Selected 

Masnoon Duaas 

There are certain Ahadith of Rasoolullah (^^c-AL,), which are 
known as Hadithe Musalsalaat, from which Rasoolullah 
(•^ijciiijL,) did not only teach verbally, but prectically as well. 
Till today, Alhamdulillah! In the Ummat, the same Hadith is 
taught in the practical form with the theory. There is also a 
Hadithe Musalsalaat with regard to the current subject matter, 
which is feeding a fellow Muslim, and the Hadithe Musalsalaat 
explains the virtues of inviting a guest. When this Hadith was 
taught by Rasoolullah (^j^iL,), Rasoolullah (4gjjt<tyL>) invited 
the Sahaaba as well, and till today, Alhamdulillah, fourteen 
hundred years later, this Hadith is taught by the Ulama in this 
way, and in turn, Daawat (invitation) is also given in the same 
way. The invitation generally consists of Khajoor (dates) and 
water. In first hand speech Hazrat notified those who attended 
the Majlis thus, "Alhamdulillah, I personally learnt this Hadith 
and have been given the permission to carry forth this Hadith 
from Hazrat Sheikhul Hadith, Hazrat Moulana Muhammad 
Zakariyya Saheb ( Jx]tiS-jj), Qari Muhammad Tayyab Saheb 
(JtJif^j), and Hazrat Moulana Abdul Ahad Saheb, one of our 
Ustaads (teachers) of Deoband, and I give the permission to 
each person in attendance as well, and you can teach this 
Hadith, and make the Daawat as well." The Daawat is ' Alal 
Aswadaan.' Two, what are termed 'black' things, Khajoor 
and water. They are just termed 'Aswadaan.' This is a very 
easy Daawat. 

This Hadith states that if a person feeds one Allah Wala, a 
Momin - here is meant Momin-e-Kaamil, he gets the Thawaab 
as though he has fed Hazrat Aadam (§^D- 'f ne feeds two 
such people, he gets the Thawaab as though he has fed Hazrat 
Aadam (^Q|), and Howwa ($$s&). If he feeds three such 
people you get the Thawaab as though you fed Hazrat Jibra'eel 
Hazrat Mikaa'il (jMgJl), and Hazrat Israafeel